Of free justification by Christ written first in Latine by John Fox, author of the Book of martyrs, against Osorius, &c. and now translated into English, for the benefit of those who love their own souls, and would not be mistaken in so great a point.

It is 〈◊〉〈◊〉 by the Example of Adam, that Christ's Righteousness is ours.

PErhaps the thing will appear more evident by Example. Let us look upon Adam, and in him let us behold the publick calamity of our Nature: And also let us contemplate Salvation restored again by the second Adam, from the ruine received by the first.

For, if the Doctrine and Force of contra∣ries be the same, according to Philosophers, it will be more easie by that means from the Evil of the one, to judge of the advantages of the other. Then let us compare both Adams with one another, The first Earth∣ly * 1.1 of the Earth, with this second Heavenly from Heaven! Who though in their whole Nature they are most different one from another: Yet by the singular Wisdom of God, it so comes to pass, that there is a wonderful resemblance between things that differ very much and the reason of our Salvation being restored,

agrees most aptly with the reason of the ruine received.

First, in this, that both were Originally Princes, and Authors of our Propaga∣tion, one of the Earthly and the * 1.2 other of the Heavenly. And then afterwards there was added another thing in which he was a wonderful Type and Image of Christ who was to come a long time after. How that came to pass we shall very well learn of Paul himself. As, saith he, by the Disobedience of one Man many were made Sinners: So by the Obedi∣ence of one, many shall be made Righteous: and doubling the same again and again in many words: As, faith he, by one Man Sin entred into the World, and by Sin Death came upon all Men, in that all have Sinned, &c. And presently: If therefore by the Sin of one Man, Death came upon all Men to Condemnation; in like manner by the Iustification of one Man, good is propagated unto all Men to the Iustification of Life. What is more clear than these words of the Apostle? The whole force and summ of the Argument drives at this, that the true Nature of our Righteousness is not due to our Vertues, but we must be beholden for it to the merit of another. Setting before us such a sense as this by Argument.

Argument.

Ma. In what manner Unrighteousness is propagated in the World, in the same manner also Righteousness comes.

Mi. Unrighteousness is propa∣gated by the Sin of one Man * 1.3 Only.

Conclu. Therefore, also Righteousness by the merit of one only, is derived unto all that are allied to Christ by Faith.

Otherways.

Ma. As the matter is between Adam and us, after the same manner is the matter be∣tween us and Christ.

Mi. The sin of one Adam is im∣puted to all his Posterity, yea, all * 1.4 those who transgressed not with him.

Conclu. Therefore: The Righteousness of one Christ is imputed to all his Posterity, to wit, that believe in him; though they did

not obey with him. Which things, * 1.5 seeing they are of themselves clear and conspicuous, the Point calls us to return to you, O most ex∣cellent Osorius, who seem either not to head carefully enough, or else perniciously to deny that which Paul Discourses of Imputation, so copiously and weightily: Where∣fore again, and again beseeching you, I appeal to this sacred Righte∣ousness, whereof you write, and also to the equity of your own humanity; that having somewhat cleared your Eyes, you may search more ex∣actly into the meaning of the Apostles debate, and the force of his reasons. And first, I would have you see, into this, what it is the Divine Apostle chiefly treats of here, what he breaths after, what he drives at by this simili∣tude, whereby he compares Adam together with Christ, and proposes him as a Type and Figure of Christ. But where there is a Type, it is necessary there should be * 1.6 something, which by certain agree∣ment of similitude may be an∣swerable to the Type. On the contrary, where there is no agreement, there is no Type: Where there is no significa∣tion, there is no similitude discerned. Now whereas the former Adam, * 1.7 bears a type and resemblance of him that was to follow; let us consider in what this similitude consists. What, in propagating sin?

Not at all in the very Nature of the Persons? What is more unlike? Where then is similitude? To wit, not in the persons, nor things themselves, but only in the manner of the thing. But it must be explained what that manner is: For herein lyes all the contro∣versie between us and the Papists. For other∣ways as touching the things themselves, and the Persons, we are well enough agreed in that, for there is no Man who is asked concerning Adam, and concerning Christ, but will answer concerning both, according as the thing is in truth, that he is by nature earthly, and in his life a Sinner, and that he brought upon us not only an Example, but also a cause of sinning by a certain venomous contagion of Nature. And on the contrary, that Christ is from Heaven Heavenly, and most pure from all defilement of sin, and that he only is the Saviour of the World. Concerning which, if I am not mis∣taken, there is an agreement between us and our Adversaries: But concerning the man∣ner how these either good or evil things, come to us from these two Originally, herein con∣sists all the matter of controversie between us. for as there are many who think we are no other way guilty, but that by the ex∣ample of sinning; we imitate Adam * 1.8 the first Author of Sinning; So you may see many, who think we are upon no other account righteous and acceptable to God; but that being helped by Grace, we attain unto Christs most Holy Works, and his most pure Innocency of

Life, or do very nearly resemble the same. Who though they seem to say something, yet is not all contained in that: For though good Education, and imitation wisely used, hath no small influence * 1.9 for the becoming Vertuous, where∣by it may come to pass, that some perhaps may seem less wicked than others, and in some respect to excel others in the praise of Piety: But imitation, or any instruction of discipline will never perform this: In short, nor any way besides will be sufficient for this, that you may shake form off your neck that which you drew from Adam, or that you should attain that which is in Christ, that is, that you should appear righteous in * 1.10 the sight of God; unless Christ come in to your succour another way, than by any of your endeavours how great soever You will say, After what man∣ner is all this? No Men can tell you that bet∣ter than St. Paul: For after what manner the former Adam ruin'd you, after the same manner the Second Adam Christ restores you. That first Author of your kind, whilest thou was not yet born, killed thee in the root by his, not by thy rebellion. and drew thee into misery and destruction. In Adam behold Christ, for in like manner, being born and having dyed for thee, by his won Innocency, not by thine, hath restored thee again to true 〈◊〉〈◊〉 and Paradice. As therefore the trans∣gression of Adam was imputed to thee, who didst not Sin, after the similitude of his trans∣gression:

So the Righteousness of Christ is imputed unto thee, who didst not Work after the similitude of Christ. In the * 1.11 one of whom behold the severity of Iudgment, in the other the ex∣cellency of Grace. What if this perhaps seems hard and strange to any Man in Adam, that I should suffer the punishment of another Man's Sin, and that those should be punished for the crime of another, who com∣mitted nothing. (For it must needs be another Mans crime; seeing I am deprived of Righte∣ousness not for my own fault, but for the fault of my Parent.) Let this same Man again, leaving Adam, cast back his Eyes upon Christ: In whom the bounty of a most plentiful cle∣mency makes amends, by a counterpoize for the severity of the former Iudgment: For from one Man Death passed upon all, on them also who sinned not: And justly, Though I do not so much regard merit here, I only consider the manner of the thing. Come then, let us compare the Type with the Anti∣type; from the disobedience of one Man, as I said, death passed upon all Men, who sinned not after his example; which is a thing that can∣not be denied. After the same manner again, from the Righteousness of one Man, Life is communicated unto all, who did not like him work Righteousness, which is agreeable by the like reason; for otherways Christ could not

agree to his Type. Here now * 1.12 consider, whosoever thou art, Christian Reader, whether the judgments of God in Adam should be more dreaded by thee, in which the severity of God imputed unto thee, being not yet born, that which thou hadst not committed, or mercy in Christ the Lord, should be more loved, who, tothee, not working, but believing in him, that justifies the wicked, imputes the Righteousness thou didst not de∣serve.

By which you see, worthy Man, if Paul the Apostle should be credited, how unworthy of any credit your Doctrine is, whereby you take away the Grace of all Imputation, and leave no Righteousness besides to miserable Sinners, but what every Man purchases by his own good deeds; which how true it is, let us examine by that place of Paul, which convinces you of a Lye, and a shameful Error by this most evident Argument.

Argument.

Ma. After what manner Christ was made sin for us, after the like manner we are made the Righteousness of God by Christ.

Mi. Christ was made sin for us no other way, but by Imputation only.

Concl. Therefore we are made Righteous before God no other way but by imputation only.

I beseech you? by your Chatholick Chari∣ty what will you say? or what will you feign, O most dear Osorius, to this so clear evidence of manifest Scripture? Do you not see that you are tyed on every side with Bonds that are Apostolick and wholly of Adamant? Now what Turning, what Hole to escape at can you find? Christ is made sin for us. Wherefore? That we might be made the Righteousness of God by him, saith the Apostle: Will you deny it? I suppose you will not: What way then was he made sin? Will you say by committing it? No, By Imputation then? Certainly it is so: Right indeed; What if he who knew no sin, is made a sinner before God, by the im∣putation of the sin of another? What, and shall not we who are by nature unrighteous, in like manner be made Righteous before God by the same dispensation of mercy and imputa∣tion? What can hinder but that as the rebel∣lion of one was imputed to us all to destruction, after the same manner the obedience of one may be imputed to us all for Salvation? Let your Wisdom consider what you should answer in this case, not only to me, but also to Paul. But now, that this may be more clear, first, you see this common and fatal necessitv of Dying, whereunto all mortal men are liable: which with the same Foot beats at the Gates of Kings Palaces, and at the Doors of Poor mens Cot∣tages. Now I would know of you. whence this cause and necessity of dying had its first original, and began to make havock? Whe∣ther through our fault, or the fault of another?

You will say, not through our fault. What if Death had snatched your self away in your Infancy, you had then deserved nothing your self: And yet was you not then born on that condition that you could dye? Verily many Infants and Innocents are dayly snatched away, who deserved nothing themselves, yet they were born on those very * 1.13 Terms that they were Mortal and lyable to dye at some time. Why so I beseech you? Unless it be because they proceed from him, the Transgression of which one Man was imputed to all, to suffer the punishment of Death; so that that * 1.14 is cause sufficient why you should dye, because you are propagated from him, who deserved Death; you will say by a hard enough Law. I also would fay the same with you, unless the same Iustice of the Eternal Deity had opposed an equal remedy to this great ca∣lamity, making amends for, and alfo over-balancing just severity with a like kind of mercy. You will say, what way? That way which St. Paul mentions in this place, he that knew no Sin, saith he, was made Sin for us, that we might be made the Righteousness of God through him. What is that, I pray you, to be made sin for us, but to undergo what was due to our Sins? Which if the most merci∣ful Father condescended to Translate unto his only begotten Son, not for any demerit of his,

but for our sakes only. Verily it cannot be, neither is it agreeable to the Iustice of God, nor to reason neither, that he should punish both his own Son, and us also for our Sins; so that one of those two must needs follow, that if Christ hath made satisfaction for us, either Iustice hath nothing now in us, that it may accuse us of: Or if it have, it is false then, which is mentioned in this place by Paul: Christ was made Sin for us; and that is false, which we hear in the Prophet. And he shall bear their iniquities, &c. For how did he bear them, if they remain * 1.15 yet tobe born by us? Whence the Apostle concluding very well, he reasons to this purpose: That we might be made, saith he, the Righteousness of God through him, as if he had said; as Christ did bear our Sins, so also we do bear his Righteousness. He was punished not for his own Sins, but ours; in like manner we are endued with Righteousness, which is not ours but his.

In which thing the admirable Ar∣tifice * 1.16 of our Redemption is seen: Where Mercy encountering with Iustice doth so contend that it over∣comes also, and yet so overcomes, that in the mean while there is not made any violation of Iustice, but a just recompence for sins. For as unjust as it is, that he, who was free from sin, should suffer the punishment of sin for the guilty; It is again as unjust, that our sins already expiated in him for us, should again

be punished in us by the judgment of condem∣nation. And upon a different account how just it was, that the sin of one, who sustained the person of all nature, should be propagated unto all that came of him, and should be given to publick condemnation: Again, it is as agreeable to Iustice, that the obedience of one man, who undertook the cause and person of all men, should be likewise communicated to all rege∣nerated of him, to the imputation of righteous∣ness.

But you on the contrary plead, that it seems not to be just at all, that any man should seem just by another mans righteousness, who is un∣righteous himself. I answer to the contrary, and thus I plead; neither * 1.17 was it just that Christ being inno∣cent should be 〈◊〉〈◊〉 into the condemnation of Death, who was in himself free of all spots; You object to me the definite nature of Iustice: Which because it is a vertue, giving to every man according to his desert, therefore you argue that it cannot be, but it must measure unto all men by equal right, whatsoever is due to their merits: Be it so, and why then doth not this same justice, my good friend, distri∣bute to Christ the Son of God according to his deserving? Why is the innocent beaten with stripes? Why is he torn unjustly with pu∣nishments? wherefore contrary to his deserv∣ing, contrary to Right and Iustice is he drawn to the judgment of Death, and being innocent, is stretched forth upon the Cross? What can you answer me in this case? What say you?

What have you, whereby you may defend this distributive Iustice? What will Iustice it self bring for it self, which is the most exact and perfect of all things, so often proclaimed by you, and in so many books; Which it may probably make a pretence for the receiving of so great an injury? Except that it may say this only: That we, and the sins of us all, came under punishment in this one most innocent body of his, and there were with deserved punishments most justly recompensed by God.

Which unless it were so, Iustice * 1.18 it self had sinned against him most unjustly. Now the singular Provi∣dence of the Most High Artist hath governed the matter with that mo∣deration, that he did both wisely look to the glory of his own Son, and our Salvation, and also to his own justice, so that there is nothing wherein his Iustice may be accused, neither is any thing found in us, in which the very Law of Iustice may justly * 1.19 condemn us: Whence it is rightly said by the Apostle, that there is no condemna∣tion to them that are in Christ Iesus.

For otherwise, to what purpose did Christ dye, if he died not for sins and sinners? or how did he dye for sins, if the punishment of sin re∣mains to be suffered again by us? How was he made sin and a curse for us, if we yet fall under the Curse? Or what fruit will redound to us from this most Holy Sacrifice, if Christ by the

right of Redemption hath not taken away that which is due to our sins by the Law * 1.20 of Iustice? But if he took it away, where is then the condemnation due to Sinners? I speak of those Sinners, who being turned from their sins by serious Repentance, fly to Christ by Faith. But methinks I do already hear what your Divinity in this case will mutter against us: you will not deny that Christ died for us, and that our righteousness is placed in him, but yet so, that these benefits of his, and rewards of justice, come not to us by Faith, nor by imputation, but by the study of Works and Holiness, which being given to the Merits of Christ, we receive in this Life by the free gift of God. There∣fore, * 1.21 that we who were of old, shut up in darkness; And even extinct by the strength of death, now we do escape the tyranny of Death, that we do now recover the gifts of divine righteousness formerly lost and slipt out of our hands: and that we obtain the reward of life proposed to ver∣tue, all that consists in this, that we should wholly abdicate and forsake whatsoever we have from our first Father, and transfer our selves wholly to the similitude and imitation of our second Father, and so it will come to pass that we shall purchase immor∣tal and divine riches, and eternal glory and true righteousness, with everlasting praise, not by our merits, but only by the vertue of Christ, Who works all these things in us.

Therefore according to this sort * 1.22 of Divinity the merits of Christ do nothing else in Heaven, but that they obtain unto us Divine Grace, whereby we may by way of imitation more easily resemble the most holy footsteps, and simi∣litude of Christ our second Father, and lead our lives well in this World according to his Laws. But now what if we cannot exactly follow the footsteps of his holiness? What if imitation falter sometimes and stagger? What if the servency of charity, and the care of our most holy Religion, and the observance of Iustice becomes too remiss? Yea, what if somewhere a defilement of sin creeps in, as in∣firmity may occasion? Or, what if, that I may use the words of Hierom, he that rows a Boat against the stream, slacken his hands a little, doth he not presently slide back, and is carried by the stream whither he would not? and who is not remiss sometimes? Seeing Paul also confesses that he is sometimes drawn thither whither he would not: And then where is the righteous∣ness which was hoped for by Works? where is the immortality proposed to vertue? Verily unless the greater mercy of our most gracious Father, had so taken care for us, that our whole Salvation should be laid up in the righ∣teousness of his Son, and if faith and imputa∣tion did not help us more than imitation of life, our condition had stood on a miserable enough, and too broken foundation. But

eternal thanks be to Almighty God the Father of all mercies, who, according to his unspeak∣able Wisdom, which reaches from end to end strongly, and disposes all things sweetly, hath not settled our estate by any law of works, but by faith, that according to Grace the Pro∣mise may be sure to all the Seed, that though we our selves are weak, and void of all righ∣teousness, yet it is sufficient, that there is one in our Nature which hath fulfilled all righteous∣ness, and that he only is righteous for all. How, say you, for all? Why not, as well as the unrighteousness of one Adam of old was sufficient to bring ruine upon all? Therefore let us behold Christ in Adam, and compare the one with the other. Who, though they are very unlike to one another, yet agree in this, that both being First Fathers of Propagation, by an equal similitude something came from both as Progenitors, which hath spread abroad upon all Men. To wit, Death and Life; Sin, and justice. Therefore one * 1.23 Man destroyed all Men: And in like manner one Man saves all Men; nei∣ther do you your self deny this. But let us see how the one destroys, and how the other saves those that * 1.24 are destroyed: Through his fault, say you, not our own, we contracted the pollution of Sin in our Birth, * 1.25 these are your very words. Which, as I entertain willingly, so if they are true, and if he in this respect was a Type of Christ, which is

shewed out of Paul, what hinders but that we also in like manner in Regeneration may obtain the reward of Righteousness, not for our own Obedience, but his? The one sinned, and by his wickedness ruinated all Men; the other obeyed, and by his righteousness saves all. You say, it is true, if so be we lead our Life well according to the Imitation and Example of him. And where then is the agreement of similitude between Christ and Adam? if the one destroyed us in our being Born, as you your self confess, but Christ cannot save us in our Regeneration, except Imitation be joyned. And where now is the Grace of Im∣putation, and the Imputation of Faith unto Righteousness, so oft repeated in the Scrip∣tures, taught by the Apostles, testified by the most Ancient Fathers, received and delivered by the Church? Shall it be sufficient cause to inflict Death upon thy Body that thou wast propagated from Adam, and shall it not have cause enough for the justification of thy Soul, that thou art born again in Christ? What say you? Do none dye, but they that Sin after the Example of Adam? Are none saved but those that by a due imitation attain unto the most Holy Vertues of Christ? And what then doth Baptism, the * 1.26 Sacrament of Faith in Regenera∣tion, if Salvation is purchased by no other thing but by treading in the Footsteps of Christ?

Notes

• * 1.1

  A compari∣son of Adam and Christ.
• * 1.2

  The former Adam, a Type of the second. Rom. 5.
• * 1.3

  As Evil was 〈◊〉〈◊〉 ed by the Sin of one, so good is propagated by the Iustification of one; by the Disobedience of one, many were made Sinners, Rom. 5.
• * 1.4

  As many dyed by the Sin of one, so by the grace of one, many are justified, Rom. 5.
• * 1.5

  After what manner the sin of one, is imputed un∣to all; in like manner also the Righte∣onsness of one is imputed to all: Other∣ways there would be no resemblance between Christ and Adam.
• * 1.6

  Adam a Type of Christ.
• * 1.7

  Wherein the similitude of Adam and Christ con∣sists.
• * 1.8

  A 〈1 line〉〈1 line〉
• * 1.9

  Imitation of Life.
• * 1.10

  Christ to be seen in Adam.
• * 1.11

  The severi∣ty of the Iudgment of God in Adam again the ex∣cellency of Mercy in Christ.
• * 1.12

  The Type is compared with the Archetype.
• * 1.13

  Death took its beginning of making havock from the Sin of one, not of many.
• * 1.14

  The heavi∣ness of Iustice was again made amends for, and o∣ver-balanced by as great mercy. 2 Cor. 5.
• * 1.15

  Isaiah 53.
• * 1.16

  The Blood of Redemption encountering with Righte∣ousness, yet not violating Righteousness but Redeem∣ing it.
• * 1.17

  An Answer.
• * 1.18

  The singular providence of the Eter∣nal God in governing the business of our Re∣demption.
• * 1.19

  Rom. 6.
• * 1.20

  Christ Iusti∣fies Sinners, but what Sin∣ners?
• * 1.21

  Oso. dejust. lib. 7.
• * 1.22

  The whole nature of our Salvation consists in nothing else but in the imitation of Christ, and expressing a resemblance of him ac∣cording to Osorius.
• * 1.23

  In what re∣spect the si∣militude of Christ and Adam agrees.
• * 1.24

  Death and Sin from Adam.
• * 1.25

  Osor. de just. lib. 7. p. 179. Osorius is op∣posed to Oso∣rius.
• * 1.26

  Only by be∣ing propaga∣ted from Adam, we perish: And why are we not as well saved by being born again from Christ?