Saints by calling: or Called to be saints A godly treatise of our holy calling to Christ, by the gospell. With the seuerall gifts proper vnto the called: and their counterfeits in the hypocrites which are not partakers of this effectuall calling. Written by Thomas Wilson, minister of Gods word, at S. Georges Church in Canterbury.

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 qua∣lity;

I may be your Physicion, for I know your pulse. If once you begin a matter, ye loue to see the end of it; you had neede to take in hand good things, and with good ad∣uisement, seeing you are so constant in prosecuting en∣terprises. Well, shall we consent and agree to set vpon onr worke afresh? For therefore ye are come I am sure.

Aquila.

It is so; I come about that very thing, and haue here indeed somewhile expected you. It is my quality, you say right, that first hauing made choyse of good and rightful things, I loue to goe thorow stitch, and like the constant builder to proceede in laying one stone v∣pon another, till he come to the loouer. But goe we to our taske, it is about the first and cheefe fruite of a liue∣ly faith; which hauing but lightly mentioned before, as in his passage a Traueller would looke vpon a faire Tower: now we are to make a more neere and parti∣cular suruey, and to dwell vpon 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 vpon me the office of a re∣plyer? for though I cannot doe either to purpose, yet looke what ye enioyne mee, that I will frame my selfe vnto, 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 [ 1] tell you that there is an vnion of seuerall persons in one Nature; so are the Father, Sonne, and Spirit, one. Se∣condly,

there is an vnion of seueral Natures in one per∣son. [ 2] Thus God and man are one Christ. Thirdly, there [ 3] is an vnion of sundry persons in one Spirit. Thus the E∣lect amongst themselues and with Christ, be one. This vnion is our being one with Christ, and Christ his be∣ing one with vs, by the band of one Spirit.

For plaine places to proue such an vnion, it is writ∣ten, 1 Iohn 1, 3. That the Gospell is therefore preached, that wee should haue communion with the Father and the Sonne. Also, it is expresly saide, 1 Cor. 10. That we haue communion with his body and bloud; 1 Cor. 6. 17. a Chri∣stian 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 is the Instrument thereof. Which is cleered also by Ephe. 3. 17. That Christ dwels in our heart by faith. Vnto 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, haue this dignity done them, to be sonnes of God; he ad∣deth, which be borne anew, not of flesh and bloud, but of the will of God: where he plainely teacheth, that our v∣nion 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 vs (as an hand) whereby we graspe and take holde on Christ, applying him to vs, that hee may be most neerely ioy∣ned to vs. As the soule of man conioyneth together the head and the foote, which be farre asunder; so the migh∣ty Spirit of Christ in an vnexpressable manner, by meanes of faith, ioyneth him to vs, and vs to him; not∣withstanding all the distance between vs. 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 vni∣on, being from the Spirit as authour, by faith as a spi∣rituall Organ, and to this ende, to leade a spirituall life.

Apollos.

Shew vs now more distinctly, first, what is required to the working of this vnion; secondly, by what similitudes it is exprest; thirdly, what is the neces∣sity of it: fourthly, as also the commodities and fruites doe come from it.

Aquila,

Two things necessarily required to make this vnion; one, is donation, or free gift of God the Fa∣ther, freely bestowing Christ his onely Sonne vpon the Elect, and the Elect vpon Christ: for thus it is written, That he gaue his Sonne to vs; Es. 9. 9. and for vs; Rom. 8. 32. And on the other side, it is saide; The Elect are gi∣uen to Christ: I declared thy name to them whom thou ga∣uest me out of the World; Iohn 17. 6. And Iohn 10. 29. My Father which gaue them me, is greater then all. Vnto this donation we must adde a second thing, which is a 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 and wife is effected, both by the gift of the parents, each gi∣uing 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 marriage is one, and the most frequent similitude, whereby the neere coniunction betweene Christ and the faithfull is shadowed out. The whole Booke of Canticles alludes to this similitude, and by a continuall allegory setteth forth vnder it the most sweet and happy fellowship be∣tweene 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 Na∣ture 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 vpon euery soule be∣leeuing 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, e∣uery beleeuing soule giues her selfe, and all hers againe vnto Christ.

The second similitude is of a naturall body, wherein 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 influ∣ence from him, descending into the members, and quic∣kening them with the life of grace; they are by that Spi∣rit (as a band) so fastened to their head through faith, and amongst themselues through loue, 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 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 Vine and branches, and of grafting and planting grafts into new stockes; Iohn 15, verse 1, 2. &c. Rom. 6. 6. As also of an house, and the foundation whereon it stands; E∣phe. 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 commu∣nion; being through sinne become the very limmes of Satan, held vnder 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 re∣couer our communion with God, his grace and Spirit, his righteousnesse and life. Hence it is so peremptori∣ly auouched, that Christ is the bread which came downe from Heauen, of which whosoeuer eateth not, hath no life 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 haue vnion with Christ, euen such 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 vpon and by this vnion with Christ, wee doe partake in the life of Christ, which being originally in the Deity (as it is writ∣ten) The flesh profiteth not, it is the Spirit that quickeneth: and againe, God is life, and that life is in God; yet it is conueyed into the manhood of Christ, personally vni∣ted to the Godhead; and from his flesh (as from a Con∣duite, 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 natu∣rall member (as hand or foote) be ioyned to the head, that it may liue, haue 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 Ie∣sus Christ, for spirituall life, and euerlasting happi∣nesse.

And now as concerning our last point moued, tou∣ching the fruits and commodities of this vnion, it is eui∣dent by this that hath beene spoken, that all our good now and for euer dependeth vpon it; it being the base and foundation of all the benefits whatsoeuer we haue from Christ, whereof we can haue no part, vnlesse we haue 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 mighty King, together with her coniunction to his person, hath his maiesty, glory, and wealth (〈◊〉〈◊〉 farre as shee is capa∣ble of it, and may be for her fullest contentment) im∣parted

to her. Euen so it is heere in this spirituall con∣iunction: 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 euery member, all his riches and vn∣searchable treasures, both power of grace, and posses∣sion of glory. Heere of it being saide, that Christ is made of God to vs, Wisedome, sanctification, righteous∣nesse, and redemption, 1 Cor. 1, 30. and that God hauing giuen vs Christ, with him will giue vs all things, Rom. 8, 32. and in Iohn 6, 54. All such as eate his flesh, and drinke his blood (that is, haue vnion with himself, first with his manhood, and then by meanes thereof with his Godhead) haue euerlasting life, that is, haue all his benefits, euen to their eternall blisse, and glory in hea∣uen.

Apollos.

Friend Aquila, it is very right so as you speak. As a man cannot haue a farme as owner of it, but hee 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 belee∣uing in him, and Christ againe possessing him as his owne; the same party cannot but haue all the goodes and glory of Christ, euen whatsoeuer is Christs, is his; his conception, his birth, his life, his doctrine, his suf∣ferings, his death, his buriall, his resurrection to glo∣ry, 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 vs, and that he fulfilled all righteousnesse for vs, and died for vs, and that 〈◊〉〈◊〉 are dead and buried with him, and 〈◊〉〈◊〉 with him, and sit in heauenly places with him. At a word, what is done to any of his, is done to him; and what is suffe∣red by any of his, it is suffered for him, and with him. And on the other side, what he hath either suffered or done, it is all suffered and done for vs. For, as mariage 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 vnto vs. But for our better vnderstanding of the fruites we haue by this our vnion; may it please you to draw them vnto 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, that being one with the person of Christ in sort as wee haue heard, we are immediately one with his righte∣ousnesse, for our perfect iustification before God: and also with his Spirit, for our vnperfect sanctification be∣fore men.

Of Iustification by Christ, the second maine fruite of Faith.

For the former, that the righteousnesse of Christ 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 vs 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 righteous∣nesse 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 vs.

Apollos.

For your better proceeding in this point, I will request you, plainly and yet in as few wordes as ye can, to shew vs of iustification what manner of be∣nefit it is; and then in what manner we are iustified by faith: Lastly, what be the neerest effects which imme∣diately flow out of the sense of this benefit.

Aquila.

I cannot well tell you what manner of be∣nefit iustification is, except first I shew you what ma∣ner ones we once were, now are and should be. Once we were created perfectly iust in Adam, hauing a full conformity with God and his wil, in our soule and bo∣dy: as it is written, God made man righteous, Eccles. 7, 31. The minde in our creation, was enlightned to per∣fect knowledge of God, the heart framed to most wil∣ling obedience of his known pleasure; there being nei∣ther thought, nor desire, nor affection in man, which agreed not most perfectly to Gods will; our bodies al∣so 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 hap∣pinesse ioyned to it, as an vnseparable Companion. Blessednesse can no more bee scuered from perfect righteousnesse, then God and heauen can be diuided. Now when Adam voluntarily transgressed, he lost per∣fect iustice both for himselfe, and for all that come of him: who are not onely depriued of perfect innocen∣cy, but haue the guilt of Adams disobedience, to make vs sinners, Ro. 5, 19. By which meanes, as also by our per∣sonall sinnes, wee haue not onely falne from blessed∣nesse, but are become the children of Gods wrath, E∣phes. 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 glo∣rie and ioy: the other, that thorough the guilt of A∣dams and our owne disobedience to the Law, wee are subiect to euerlasting misery and paine in hell. There∣fore 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 ex∣treame 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 vs, must performe a double righteousnesse: one, Passiue (so called of Diuines) to free vs from deserued death: the other, called Actiue righteousnesse, to giue vs interest vnto eternall life, which is not bestowed but vpon such as bring absolute

iustice, according to that is written; Doe this, and liue: Againe, Into the holy City shall come nothing that is vn∣cleane: and If thou wilt enter into life, keepe the Comman∣dements. And because this perfect Iustice resteth onely in the person of Christ, therefore of all men he onely it is, that hath right to life euerlasting in heauen. As it is he onely whose sufferings can free from eternall destru∣ction in hell, because of the infinite merit of his obedi∣ence. It will then be worth our labour to speake some∣thing 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 obedi∣ence 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 say∣ing, Father, be it as thou wilt. Howsoeuer humane in∣firmity would haue declined it; (Let it passe, if it be possi∣ble) yet his most holy will obediently submitted to his Father; Not as I will. And this commendations is gi∣uen 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 vnto 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 vpon 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 conspi∣ring, and working him all the smart and shame possible could be put vpon him; whatsoeuer euill, diuine iustice would, or hellish malice could heape vpon him, and he was capable of, that, and all that, he (as our surety) in humble submission to his Father did endure for our ini∣quities. The which his passiue righteousnesse consisting in his willing and constant obedience of his manhood vnder the Crosse, hath receiued such sufficiency of me∣rit 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 Scrip∣tures commonly call remission or forgiuenesse of sins: Which is an vtter acquitting and deliuering of all be∣leeuers from all guilt come vpon 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 faith∣full, by this passiue obedience of Christ Iesus. Where∣vnto belong all those Scriptures which affirme, that we haue remission of sinnes by his bloud; and that hee died for our sinnes, and redeemed vs from alliniquity by his death. This being his last and greatest suffering, by a Synec∣doche

of the part for the whole, comprehends all other sufferings; which being endured of him with most hear∣ty obedience, haue freed all beleeuers from extreme e∣uill, 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 vpon the godly, yet these happen vnto 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 sancti∣fied by Christ his Crosse, they are great furtherances to mortification and amendment of life, and good trials of their faith & patience, and nourishments of their hope: 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 righte∣ousnesse of Christ, his suffering of euils being their ac∣quittance 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 exa∣cting one debt twise; so they find entrance into life by his actiue iustice: for none must liue but the iust, which haue 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 vs 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, loue, he hath by this his actiue obedience merited, and obtai∣ned for his people a right and title to the Kingdome of Heauen. This actiue righteousnesse is, doing, and kee∣ping the whole Law; it is the absolute conformity and agreement of the man Christ in his life, vnto the perfect rule of righteousnesse giuen of God, in the Decalogue, or ten Commandements.

Of this actiue righteousnesse there are two parts, one 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 [ 1] 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 vnder 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 remis∣sion, 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 haue beene ours.

The other part of his actiue obedience, is the con∣formity [ 2] 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, & do∣ing it in a perfect manner and measure, with perfect loue of God his Father, whom he obeyed to the death; and of men his neighbours, whom hee loued as him∣selfe, yea more then himselfe, giuing himselfe to a cru∣ell infamous death for them. Also, doing all this to a right end, that he might honor his Father, whose glo∣ry he sought in all things. And lastly, being constant vnto the end, continuing in his loue & obedience vn∣to 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 in∣deede alone, hath that iustice which is able to abide the touch-stone, euen the most rigorous examination of the most seuere diuine iustice; which hauing tho∣rowly and narrowly sifted it, cannot not onely 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 haue 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 onely 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 e∣specially to teach vs, 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 ap∣prooue the vnperfect obedience of his children in fa∣uour, 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 A∣postle 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 o∣bedience 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 obliqui∣ty and sweruing from the Law, therefore hee renoun∣ceth 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 euery where in his Writings, namely, in his Epistles to the Romanes and the Galathi∣ans, to seeke after their perfect iustice, from and in Christ: agreeable to the rest of Scripture, which ex∣horteth all men, as they will euer enioy life, to thirst & hunger after the same. For this all men are to take no∣tice of, that as Christ Iesus suffered not for himself, but for sinners; so the righteousnesse which he wrought in his humane Nature, by his actiue obedience, it belon∣geth 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 cho∣sen 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 o∣bedience 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 vs, to speak som∣thing of that worthy benefit of Iustification, which ac∣cording 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 Iustifi∣cation (which I meane not now to meddle with) there be three especially to bee obserued: One is, to make iust, which except it be with some commodious inter∣pretation, doth not agree to this matter wee haue 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 Pub∣licans iustified God, Luke 10, 29. And in Iames 2. Abra∣ham 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 inno∣cent. As in all these places, where Iustification is set a∣gainst condemning; as in the Prouerbes, He that iusti∣fieth 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 innumera∣ble the like places. It is a word borrowed by the holy Ghost from Courts of ciuill Iustice; where such as be∣ing accused, and are found guiltlesse, they bee by the

mouth of the Iudge, absolued and pronounced inno∣cent.

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 vs, 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 euery one that beleeueth, is iustified. Which words, in good and right interpretation, can haue no other meaning then this; That whereas by the Law, by the workes and ceremo∣nies 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 iu∣stification is.

Iustification of an elect sinner before God, it is an 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 impu∣ted; and an accounting or pronouncing him for per∣fectly

iust by the actiue righteousnesse of Christ, impu∣ted also vnto such a beleeuing sinner. For the fuller vn∣derstanding 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 vnto Christ, vpon 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 vs from them. The second is an imputation or reckoning of Christ his whole righteousnesse, both passiue and actiue to vs, for the forgiuenesse of sinnes by the merit of the former; and the acceptation of vs 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 ex∣change made.

The nobility and riches of the Husband, is commu∣nicated to the Wife, and her meannesse or extreme po∣uerty is now esteemed his, or at least extinguished in his greatnesse; so it fareth here. All our faults and punish∣ments were by imputation of God the Father so put v∣pon his Sonne, as if they had beene his owne; he was re∣counted a sinner, yea, made a sinner by it, and the cha∣stisements of our peace was vpon him; he became a curse for vs: and on the other side, the whole righteousnesse of Christ, both in his keeping the Law, and in his suffe∣ring 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 bo∣dy and soule is no more his owne, his sicknesse or health is no more his owne, then vpon Gods imputation, the passion and obedience of Christ are ours for our Iusti∣fication.

For as Adams disobedience done in his owne person, is yet the fault of all his Progeny, euen to the subiecting them vnto death by Gods imputing it vnto them: so is the obedience of Christ in his nature, acti∣ons, 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 vnto vs.

The reason why this imputation is so requisite in the worke of our iustification, it is apparent, because the righteousnesse of Christ being without vs in the hu∣mane nature of Christ, it can no otherwise become ours for the absoluing vs from our sinnes, and getting vs to be accepted as iust in Gods sight, then by a free impu∣tation of it vnto vs. God accounting all the righteous∣nesse of his Sonne vnto 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 tea∣cheth, that as on Gods part there is this action of im∣puting Christ his iustice vnto vs, so on our part there is required faith to beleeue the promise hereof made vn∣to vs 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 (for it is vnperfect, as all other graces are in vs, and it selfe with the weake action of beleeuing, needeth pardon from God;) neither as any mouing cause of our righ∣teousnesse:

for it is the onely meere grace and vndeser∣ued loue of God, which moues him to offer and giue vs his Sonne with his righteousnesse. Therefore it is written; We are iustified by grace: but we are saide to be 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 iu∣stice of Christ, as it is promised and giuen vs 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 the promise of the Spirit, and the righteousnesse of God. This way and meane of receiuing Christ his iustice by faith, being ordained of God, as meetest for our hum∣bling, and the praise of his owne free grace. For when wee are brought once to see that we can bring nothing of our owne to iustifie vs, hauing in vs 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 iu∣stice, in his workes and passions performed, and haue all this reckoned vnto vs for our owne, both for remis∣sion of sinnes, and for being accounted perfectly righ∣tcous, and that done freely by the gracious loue and fa∣uour of God, freely giuing his Sonne for vs to death, of∣fering him in his Gospel preached freely, freely bestow∣ing him with his righteousnesse vpon vs, 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 ho∣nour and commendations of Gods infinite loue and grace, thus enriching vs with the most perfect righte∣ousnesse of his Sonne, vnto 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. For 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 〈◊〉〈◊〉: where the Apostle argueth, that righteousnesse is by faith, because wee liue by faith. Here are then two ef∣fects of faith, one consequent to the other; Faith brin∣geth vs to Iustice, Iustice hath life annexed to it. Hence it is saide, Rom. 5. 17. That by the gift of this righteous∣nesse 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 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 righte∣ousnesse: for this is the compact of God, to giue life vn∣to 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 be∣longeth vnto them. So as they can no more be depri∣ued 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 auoi∣ded, and euerlasting life and blessednesse is attained.

Apollos.

By this which you haue spoken so amply of this second fruite of faith, to wit, of Iustification be∣fore God; it may appeare that they are deceiued, which will haue it to consist onely in remission of sins: where∣as beside our absolution from sinne by the sufferings of Christ, there is also an accounting of Christ his actiue righteousnesse vnto vs for our perfect iustice. Secondly, 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 iusti∣fied. Also, the ignorant Christians seemeth to be in wo∣full 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 Em∣perour, and aduanced to great dignity and riches; or with a poore miserable man imprisoned for debt vnto his Prince, and is not onely pardoned his debt, but hath a very great treasure heaped vpon him, being one which had neuer deserued well, nay, many wayes very ill of his Prince, and from whom his Prince could ne∣uer 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 con∣temptible, made very rich and glorious. Euen so it fa∣reth with Gods Children, being through guilt of sinne and corruption of Nature, and by actuall transgressi∣ons, bond-men to Sathan, enthralled to sinne and hell, and most miserably poore, destitute of all righteous∣nesse; 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 dam∣nation of hell, through breach of the Law; yet through the wonderfull benignity and grace of God, freely gi∣uing them his Sonne, with his righteousnesse actiue and passiue, for the wiping out of all guilt of sinne and de∣sert of punishment, and the adorning & decking them with perfect holinesse and innocency, by the imputati∣on 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 in∣deede a most happy and ioyfull change which is hap∣pened them by the iustification of faith: so as no mar∣uell though the holy Apostle make so light account 〈◊〉〈◊〉 all other things whatsoeuer, in comparison of this. Nei∣ther is it to bee wondered, though Sathan in all ages haue laide such battery against this mount & bulwarke of Christianity. No one point of all Christian do∣ctrine 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 righteous∣nesse at least out of him in some other thing; and some∣time 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 com∣fortable and sure stay, the very rocke and foundation of all hope; so as ouerthrow this, and ouerthrow all prea∣ching, and all beleeuing were in vaine, if this one fun∣damentall

truth could be peruerted and depraued, ei∣ther 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 main∣taine this truth, and keepe it vnuiolable; also, such as haue this grace imparted to them, to be iustified by be∣leeuing, 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 en∣crease in this grace continually: I mean in the sense and feeling of it, and in the more full apprehension of it, e∣uen in respect of such wonderfull effects as arise thence. But neighbour Aquila, because the day drawes toward an end, and night approching calles vs 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 ano∣ther time; when we may haue more leysure to call them to minde, and to consider of them.

Aquila.

Well pleased I am to haue it so: for the o∣pening of these effects which follow vpon our iustifica∣tion by faith, being a thing of that great consequence, would not be dealt in rawly and slenderly, or passed o∣uer in few words. So fare ye well for this time.

Notes

• Vnion three∣folde.
• Vnion with Christ, what.
• 1. Proofes for this vnion.
• 2 It is by faith
• Simile.
• Two things necessary to our vniō with Christ.
• 1 Donation, or gift.
• 2 Mutuall consent.
• Simile.
• 2 Vnion de∣clared by si∣militudes ta∣ken out of Scripture.
• 1 Similitude,
• 2 Similitude.
• 1 Cor. 12. 12.
• 3 Simile.
• 4 Simile.
• 5 Simile.
• Iohn 6. 53.
• Simile.
• Iohn 6. 25.
• Simile.
• 4 Vnion fruit∣full.
• Simile.
• Simile.
• Esay 9 Euke 2.
• Galath. 4. 4, 5
• Rom. 4. v 〈◊〉〈◊〉 Rom 6, 2, 3.
• Col. 3. 1.
• Ephes. 2, 6
• Math. 25, 40. 2 Tim. 2, 11.
• Simile.
• Two speciall 〈◊〉〈◊〉 of our vnion vvith Christ.
• First fruite of our vnion, righteousnesse from Christ, by faith.
• Man in his creation holy and happy.
• Rom. 4, 4, 5.
• Man by the fall of Adam, lost blessednes and righteous∣nesse, and is vnder sin and death,
• Saluation, what it is.
• A double righ teousnesse in Christ.
• Galathians 3.
• Reuelaatiōs 21.
• Mathew 19. 17.
• Christ onely hath right to eternall life in Heauen, be∣cause he alone is perfectly iust: others come thither by his right.
• 1 Passiue righ∣teousnesse.
• Ephes. I.
• Rom. 4, last verse.
• Tit. 2.
• 1 Tim. 2. Heb. 9.
• 1 Cor. 11. ver. 32, 33.
• 1 Pet. 1.
• Rom. 5, verse 3. 4, 5.
• Simile.
• 2 Actiue righ∣teousnesse.
• Two parts of actiue righte∣ousnesse.
• He that made Adam with∣out sin, could giue Christ our Nature without our sinne, which is but an acci∣dent to our Nature.
• 1. He did all.
• 2. He did all perfectly.
• 3 To a right] end.
• Iohn 5
• 4 Being con∣stant in doing all was com∣manded.
• 2 Cor: 5, v: last Acts 3, 14
• 1 Pet: 3.
• 1 Cor. 1, 30.
• This righte∣ousnes being in Christ, it doth become ours, by an a∣ction of God, called imputa∣tion, of which afterwards.
• As sanctifie, to make holie: rectify, to make right: mollifye, to make soft: glo∣rifie, to make glorious, &c.
• Iustification what it is: An imputation of Christs whole righteousnesse to the belee∣uing man.
• 1 Imputation.
• Esay 53.
• Galat. 3.
• 2 Cor. 5, verse last.
• Rom. 5. 19.
• Of imputatiō, Reade Rom. 4.
• The merit of right is eternal life.
• 2 Faith. These two ac∣tions meete both together at one time, God then ac∣counting and imputing all Christs iustice to a sinner when he truly beleeueth.
• Rom. 4, verse 22, 23, 24.
• In what mea∣ning wee are iustified by faith.
• Iohn 1. 12.
• Gal. 3. 14.
• Rom. 3. 27.
• Why God would haue his Elect so iu∣stified by faith in Christ.
• Two parts of Iustification. 1 Remission of sinnes. 2 Accounting iustice to vs.
• Eternall life, the fruite of imputed righ∣teousnesse.
• Rom. 1. 17.
• Galat. 2. 20.
• This is Popish error in their second iustifi∣cation, they say, it is of faith and workes.
• The first iusti∣fication (with the Papist) is remission of sinnes, appre∣hended by faith.
• Second iustifi∣cation (after their doctrine) whereby of iust already by the first iusti∣fication, he be∣comes more iust; this is by our owne works in part. This second iustification being in truth our sanctifica∣tion: there be∣ing but one onely iustifi∣cation taught in the word, which for the beginning, middle, and ending by faith, are knowne.
• Phil. 3. vers. 9, 10.
• See and reade Luthers Pre∣face before his Commentary to the Gala∣thians.