Dear All,
I am excited to pass on chapter 4 of The Benefits of Christ's Death. It is the application of our being justified by the death of Christ. Oh, beloved, please read this.
~Al
4. The Effects of Lively Faith
The effects of lively faith and the unity or agreement of the soul with Christ
This holy and lively faith produces a wonderful result: whoever believes that Christ has taken upon Himself that person's sins becomes like Christ, overcoming sin, death, the devil, and hell. This is why the true Church—made up of every faithful believer—is the wife of Christ, and Christ is her Husband. We know that in marriage two become one flesh, and the goods of each become common to the other: the dowry of the wife belongs to her husband, and in like manner, the house and all the riches of the husband belong to his wife. And so should it be, according to Scripture, if they are one flesh. Likewise, God has married His dearly-beloved Son to the faithful soul who has nothing of her own but sin. The Son of God, nevertheless, has not disdained to take her for His well-beloved spouse with her own dowry of sin. By uniting and knitting together that which is wrought in this most holy matrimony, what pertains to the one also belongs to the other. Thus, Christ takes the dowry of His dearly-beloved spouse into His power to do with it what pleases Him. And what does this dowry contain? It includes the transgression of the Law, the wrath of God against her, the forwardness and boldness of the devil against her, the prison of hell, and all her other evils. It pleases Christ to cast it all upon the altar of His cross, making it of no effect (Col 2:13-14). Then God, seeing His Son all covered with the sin of His spouse, scourged Him, and killed Him upon a wooden cross. Yet because He was His dearly-beloved and obedient Son, He raised Him from death to life, gave unto Him all power in heaven and on earth, and set Him on His right hand. The spouse cannot help but say with the heartiest rejoicing, "The realms and empires of my well-beloved Husband are mine; I am queen and empress of heaven and earth. My Husband's riches are my riches: His holiness, His innocence, His righteousness, His Godhead, with all His virtue and power. Therefore I am holy, innocent, righteous, and godly; there is no spot in me—I am fair and well favored because my dearly-beloved Husband is not spotted, but fair and well favored. Since He is altogether mine, all that is His is mine; because He is holy and pure, I also am become holy and pure." Beginning, then, with His innocent nativity, He has sanctified the filthy nativity of His spouse who was conceived in sin. The innocent childhood and youth of the Husband have justified the life of the childhood, youth, and imperfect working of His beloved wife. The love and union that the soul of a true Christian has with Christ, the Husband, are so great that the work of each is common to the other. When it is said that Christ fasted, prayed, was heard by His Father, raised the dead, delivered men from evil spirits, healed the sick, died, rose again, and ascended to heaven, so is it said of the Christian. The works of Christ are the works of the Christian—he has done them all through Christ. On the other side, all the good works that a Christian does are the works of Christ because He accepts them as His own. Of course, the works of a Christian are imperfect, but the virtue of Christ makes them perfect. The Christian, then, should be joyful, content, and fearless, knowing that his imperfect works are acceptable before God for His Son's sake, Whom He continually beholds. O how great is the bountifulness of God; how much there is that binds the Christian to God! There is no human love that is comparable to the love of Christ, the dearly-beloved Spouse of every Christian's soul. Scripture speaks of the extent and purpose of the sacrificial love that Christ had for His bride: "And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross" (Phi 2:8). "That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish" (Eph 5:26- 27). And how much did God love His true and lawful daughter? "For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God" (Joh 3:16-18). A person might ask these questions: How is the union of this godly matrimony made? How is the Christian's soul coupled with Christ, the Husband? What certainty may I have that my soul is united with Christ and made His wife? How may I assuredly glory in His riches as the wife does in her husband's riches? The thinking could be as follows: It is easy for me to believe that others receive this honor and glory, but I cannot persuade myself that I am one to whom God has given such great grace—for I know my own misery and imperfection. Beloved brother or sister, I answer that your certainty consists in true and lively faith, as the Apostle Peter says: "And put no difference between us and them, purifying their hearts by faith" (Act 15:9). This faith consists in giving credence to the Gospel—the good news—that is published throughout the world: God has used the rigor of His righteousness against Christ, chastening in Him all our sins. Whoever receives this good news and believes it assuredly has true faith. The inestimable privileges granted to one with true faith are the remission of sins, reconciliation with God, transformation from a child of wrath to a child of grace, recovery of the image of God, entry into the kingdom of God, and residence for the Holy Spirit. Through this faith, one's soul is married to Christ, God's only begotten Son, which is the work and gift of God. "And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day" (Joh 6:40). Also, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: That whosoever believeth in him should not perish, but have eternal life" (Joh 3:14-15). And to Martha: "Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this?" (Joh 11:25-26). He said to the multitude of Jews: "I am come a light into the world, that whosoever believeth on me should not abide in darkness" (Joh 12:46). The Apostle John wrote: "In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins" (1Jo 4:9-10). To that end, God made Christ partaker of our flesh and blood: "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; And deliver them who through fear of death were all their lifetime subject to bondage" (Heb 2:14-15). Having the testimony of Scripture upon these promises, and knowing that there are many other references as well, we have no reason to doubt the truth of them. Since the Scripture speaks generally, no man ought to doubt that what is said applies to him specifically. Perhaps the whole mystery of faith would be better understood with aid from the following illustration. A good and holy king caused a proclamation to be made that all who have rebelled against him at any time should return safely into his realm. Why? Due to the merits of one of their relatives, the king has pardoned them all. Truly, none of these rebels ought to doubt that he has obtained pardon and forgiveness for his rebellion; instead, there ought to be a sure trust and a return to his house to live under the shadow and defense of that holy king. If the rebel does not return, he should bear the pains and—because of his incredulity[1] —die a banished man in the displeasure of his king. This "holy king" is the Lord of heaven and earth Who, through the obedience and merits of Christ, our Kinsman, has pardoned all our rebellion and has caused a proclamation to be made throughout the whole world that speaks of a safe return to His kingdom. Whoever then trusts this promise and returns to the kingdom of God—from which we were cast forth by the offence of our first parents—is governed most happily by the Spirit of God. On the other hand, he, who does not trust this proclamation and, therefore, does not enjoy this general pardon (but through mistrust remains in exile and banishment under the tyranny of the devil) will live and die in extreme misery; for he does so in the displeasure of the King of heaven and earth. And this is deserved: we cannot offend God more than to make Him a liar and a deceiver. This is what we do when we do not trust His promise. O how grievous is this sin of unbelief, which deprives and spoils God of His glory and perfection. It also brings the hurt of everlasting damnation and continual vexation of mind that in this life the miserable conscience feels. In contrast, he that approaches God with an unfeigned[2] heart and strong faith, trusting in His promises without any manner of doubting, believing assuredly that all God has promised he shall obtain—that man gives glory unto God. He lives in continual peace and joyfulness of conscience, always praising and thanking God, Who has chosen him to the glory of everlasting life. He has a pledge most sure and certain, namely, the Son of the same God for his most dearly-beloved Spouse, Whose blood has made his heart joyful. This holy faith engenders a lively hope and an assured trust or belief in the mercy of God towards us; this faith lives and works in the heart, and by it we put our whole trust in God, committing unto Him the entire care and charge of us. Being sure of the benevolence and mercy of God towards us, we are not afraid of the devil, or his ministers, or death itself. Once this steadfast and comfortable belief in the mercy of God is brought into the heart, it is strengthened, directed towards God with sweet affections, and filled with ardent love. The author of Hebrews exhorts us to go boldly with faith to the throne of grace (Heb 4:16), and he comforts us not to cast away our faith and confidence, which has great reward (Heb 10:35). This holy faith and trust originate in our hearts because of the Holy Spirit, Who takes up residence there when we believe and is never void of the love of God. By this lively efficacy or strength, we are stirred to do good works with such an inclination or readiness that we are willing to do and suffer all things—be they ever so intolerable—for the love and glory of God, our most kind Father. He has made us rich in His abundant grace or favor; He has made us His dear children where once we were His enemies. This true faith is no sooner given from God to man but that he is immediately stirred with a strong zeal and desire to do good works; as a very good tree, he wants to bring forth pleasant fruits to the Lord and to his neighbor. This is an inevitable result, just as it is certain that a bundle of kindled sticks will produce light. It must always be remembered, however, that good works follow true faith and have no part in making a man righteous before God. It is this faith without which it is impossible to please God (Heb 11:6); it is this faith by which all the saints of the Old and New Testaments are saved. The Apostle Paul wrote much about this truth that is illustrated in the following passages. Romans 4:3: "For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness." In Romans 3:19-28, Paul explains why we are to believe that man is justified by faith without the works of the Law. Romans 11:5- 6: "Even so then at this present time also there is a remnant according to the election of grace. And if by grace, then is it no more of works: otherwise grace is no more grace. But if it be of works, then is it no more grace: otherwise work is no more work." And to the Galatians: "But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them" (Gal 3:11- 12). "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified" (Gal 2:16). "I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain" (Gal 2:21). Finally, in writing to the Romans, Paul compares the righteousness of the Law with the righteousness of faith: "For they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness to every one that believeth. For Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them. But the righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) Or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. For the scripture saith, Whosoever believeth on him shall not be ashamed" (Rom 10:3-11). Paul plainly shows that faith without any help of works makes a man righteous. Paul was not alone in writing a defense of the doctrine of justification by faith. There were a number of church fathers who defended this truth in many writings. A primary example is Augustine, who wrote, among many other titles, Book of Faith and Works, Of the Spirit and the Letter, Eighty-three Questions (written to Bonifacius, the Bishop of Rome), and Tract on the Thirtyfirst Psalm. Origen defended this doctrine in his Fourth Book upon the Epistle to the Romans, affirming that the Apostle Paul would have faith alone be sufficient to justify sinners; only by believing, states Origen, does a man become righteous—even when he has done no works. The well-known proof text for this is Luke 23:40-43: the thief on the cross was justified without the works of the Law, for the Lord neither sought what works he had done before nor required that he should work anything after he had believed. It is notable that the Lord justified the thief by his confession only, taking him as His companion when He entered into Paradise. Similarly in the Gospel of Luke, there is the wonderful story of the woman who, kneeling at the feet of Jesus, heard Him say, "Thy sins are forgiven…Thy faith hath saved thee, go in peace" (Luk 7:48, 50). To this Origen adds: "In many places of the Scripture it is seen that the Lord spake in such manner that He shewed that faith is the occasion of the health and salvation of him that believeth. Then the man is justified by faith, to the which the works of the law help nothing; and on the contrary part, where the faith is not which justified him that believeth, although a man have the works that the law commandeth, nevertheless because they be not builded upon the foundation of faith, although in outward appearance they appear never so good, they nevertheless cannot justify him that doth them, he lacking faith, which is the mark of them that are justified of God. And who is he that may glory in his own righteousness, hearing God say by the prophet that all our righteousness is like the clothes stained with the flowers of a woman[3]? Then to glory in the faith of the cross of Jesus Christ is the true glorying." Let us look at the writings of several other saints of God. Basil, in his homily Of Humility, expressly willed that the Christian account himself righteous only by faith in Christ. His words are these: "The apostle saith, he that glorieth, let him [glory] in the Lord, saying that Christ was made by God to us wisdom, righteousness, sanctification, and redemption; and therefore as it is written, He that glorieth, let him glory in the Lord (1Co 1:30-31). Therefore the perfect and entire glorying is in God, when a man doth not enhance himself by his own righteousness, but knoweth that he lacketh the true righteousness, and that by the only faith in Christ he is justified. Paul also glorieth in not esteeming his own righteousness, and in seeking by faith in Christ the righteousness that cometh from God." Hilarius, in commenting on Matthew 9:2-8, wrote: "The scribes were troubled because that sin should be remitted of man, for they esteemed Jesus Christ only as man, and that he had remitted that which the law could not remit, and therefore faith only justified." In expounding the words of Paul in Romans 4:5-6, Ambrose wrote as follows: "Saint Paul saith, that to him that believeth in Christ, that is to say, to the Gentile, is his faith imputed for righteousness, even as it was to Abraham? In what manner then did the Jews think to be justified by the works of the Law after the justification of Abraham, when Abraham was not justified by the works of the Law, but only by faith? Then the Law is not necessary, since the wicked man only by faith is justified before God, according to the purpose of the mercy of God." Thus, as Ambrose has stated, God has determined that the health and salvation of the unrighteous are found not in keeping the Law but in seeking faith from the mercy of God. The Apostle Paul verified that he spoke after the example of David in Romans 4:6-8: "Even as David also describeth the blessedness of the man, unto whom God imputeth righteousness without works, Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." David understood that those whom God has determined are blessed, for without weariness and without observations, they are made righteous before God by faith alone. Ambrose, in expounding the first chapter of the first Epistle to the Corinthians, states very plainly that whoever believes in Christ is justified without works and without any of his merits, receiving by faith alone the remission of sins. He also affirms the same in a letter to Irenaeus with these words: "Let no man glory or boast of his works, for no man is justified by his own works; but he that is righteous hath his righteousness by gift; for he is justified by Christ. Then faith is the thing that delivereth us through the blood of Christ; for he is blessed to whom sin is remitted and pardon given." Bernard, in the seventy-seventh sermon on Cantica Salomonis, confirms the same: our merits have no part in our justification; it should be attributed wholly to mercy, which freely makes us just and delivers us from the servitude or bondage of sin. He continues, "Christ espouseth the soul and uniteth it with him by faith, not mingling therewith any merits of our works." Let me close this discussion with an example given by Ambrose in his book, Of Jacob and of the Blessed Life. He describes how Jacob, not being the firstborn son, dressed in his brother's clothes which had a strong, distinctive smell. Jacob then presented himself to his father in the likeness of Esau, his brother, in order to receive the benefit of the father's blessing. Similarly, it is necessary that we are clothed with the righteousness of Christ by faith, and that we are hidden under the precious purity of our eldest Brother if we will be received as righteous in the sight of God. It is true, indeed, that if we come into the presence of God without being clothed with the righteousness of Christ, we shall be judged unrighteous and worthy of all punishment. On the other hand, if God sees us clothed with the righteousness of Christ, He will surely accept us as just, holy, and worthy of eternal life. Great is the foolishness of those who pretend to gain righteousness by keeping the commandments of God, which can be summarized and understood in two commandments: love God with all your heart, soul, and strength, and love your neighbor as yourself (Mat 22:36-40). Who, then, would be so arrogant or presumptuous and mad to believe that he truly keeps these two commandments? Does he not see that the Law of God requires from man a perfect love, whereby all imperfection is condemned? Thus, every man should consider his own works that to some degree appear good to him, and he shall find that his works are a transgression of the holy Law: they are unclean and imperfect works. Consider the following Scriptures. Psalm 143:2: "And enter not into judgment with thy servant: for in thy sight shall no man living be justified." Proverbs 20:9: "Who can say, I have made my heart clean, I am pure from my sin?" Job 15:14- 16: "What is man, that he should be clean? and he which is born of a woman, that he should be righteous? Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, which drinketh iniquity like water?" 1 John 1:8: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." Matthew 6:12: "And forgive us our debts, as we forgive our debtors." These verses demonstrate the foolishness of those that make merchandise of their works, presuming with those works to have power to save not only themselves, but others also. It is as though the Lord had not said, "…when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do" (Luk 17:10). Even if we keep the Law of God perfectly, we may judge and call ourselves unprofitable servants. Now, since all men are very far from perfectly fulfilling the Law, how can any man dare to glory that he has put together so great a heap of merits to the just measure that he has any merit to give to others? Let the arrogant sinner consider this: though he does some works that the eyes of this world call praiseworthy, when he attempts to justify himself in the sight of God, he must see that all works coming from a corrupt and unclean heart are likewise corrupt and unclean. Consequently, such works cannot be acceptable to God nor have power to justify. First and foremost, the heart must be purified before works can please God; that purifying comes by faith (Act 15:9). Thus, we may not say that by his works the unrighteous man—a sinner—becomes just, good, and acceptable to God. We must say that faith in Jesus Christ purifies our hearts from all sin, making us good, just, and acceptable to God, and consequently causes that our works—although they are always imperfect and weak—do nevertheless please His majesty. For when by faith we have become the children of God, He then considers our works as our most merciful Father would, and not as a strict judge. He has compassion on our frailty, and considers us as members of His first-begotten Son, Whose righteousness and perfection cover our uncleanness and imperfection. When our unrighteousness and impurity are covered by the purity and innocence of Christ, they are not imputed to us nor come under the judgment of God. Therefore, the works proceeding from true faith, though they are impure and imperfect, shall be greatly praised and commended by Christ in the universal judgment for they shall be the fruit and testimony of our faith. By loving the brethren of Christ, we will have shown that we have been faithful and are truly His brethren. We will be brought into the perfect possession of the everlasting kingdom, which God our heavenly Father prepared for us from the beginning of the world. Through no merit of our own, but through His mercy, God has chosen and called us to the grace of the Gospel and has justified us that we may glory forever with His only-begotten Son, Jesus Christ our Lord—our justification and righteousness. They will be excluded who will not confess and acknowledge that His mercy is sufficient to make a man just and acceptable to God, Who through His fatherly kindness offers and gives to us Christ with His righteousness. This is done without any merit of our works, for what work of man could ever deserve such a great reward and treasure as Christ? This treasure is given only by the grace, favor, and mercy of God; it is received through faith, which produces fruit that comes from the forgiveness of our sins. Thus, when the Apostle Paul and the early church fathers say it is faith only that justifies— not works (Gal 2:16)—they are saying it is by faith alone that we have possession of the general pardon. This includes the following precious gifts: Christ dwells in our hearts by faith (Eph 3:17a); He has overcome the terror of our conscience (1Ti 3:9); He has satisfied the justice of God for our sins by appeasing and quenching the wrath of God against us (Rom 3:20-26), thereby saving us from the fire of hell into which our natural corruption would throw us headlong; and He has vanquished and destroyed the devil with his power and tyranny (Heb 2:14). All the works that might be done by all men together could never accomplish such things!
This glory and this power are reserved only for the Son of God, the blessed Redeemer Jesus Christ, Who is above all the powers of heaven and earth and hell. With all His merit, He gives Himself to those who despair of themselves, putting all their hope of salvation in Him and His merit. Therefore, let no man be deceived when he hears the view of some false professors who have a carnal or fleshly understanding of all things. They profess that true faith consists of believing the story of Jesus Christ much like they believe the histories of Caesar and Alexander. This produces belief in a historical faith, which is founded on man's written accounts and is somewhat imprinted on the mind by a certain use or custom. It is similar to the faith of the Turks, who by the same means believe in the fables of the Koran. This so-called "faith" is an imagination of man that does not renew his heart, or warm him with godly love, or engender any works of new life. Thus, in opposition to Scripture and the writings of church fathers, they say that faith alone does not justify—indeed that works are necessary. To this I answer that a historical faith—which is also very vain with its emphasis on works—not only does not justify, but also casts a man headlong into hell; it is like those who have no oil in their lamps (Mat 25:1- 13), meaning they have no true faith in their hearts. Faith that justifies is a work of God in us by which our old man is crucified (Rom 6:6), and we, being altogether transformed into Christ, become new creatures and dearly-beloved sons of God (2Co 5:17; 1Jo 3:1). This godly faith is such that it grafts us into the death and resurrection of Christ, and consequently mortifies the flesh with its affections and lusts. By the efficacy of faith, we know that we are dead with Christ, and do therefore determine with ourselves, with the world, and with fellow believers to mortify worldly members—the sinful affections of the mind and the appetites or lusts of the flesh. Knowing that we are raised with Christ, we diligently endeavor to lead a spiritual and holy life like we shall live in heaven after our resurrection (Rom 6). This most holy faith causes us to enjoy the general pardon that the Gospel publishes; yea, it leads us into the kingdom of God, makes peace in our conscience, and maintains in it a perpetual and holy joyfulness and mirth. This same faith unites us with God, causes Christ to dwell in our hearts, and clothes our soul with Him. Consequently, His Holy Spirit moves us to those things to which He moved Christ when He lived among men: humility, meekness, obedience to God, charity, and other perfections by which we recover the image of God. To this inspired faith, Christ attributes blessedness which cannot stand without good works and holiness. Is it possible for a Christian to be unholy if by faith Christ has become his sanctification? So by faith, we become just and holy. Christians, who have the Spirit of Christ to govern them, are not slothful to do good works because the Spirit of Christ is the spirit of love; love cannot be idle from doing good works. In truth, a man must first know that by faith he is justified through the merits and righteousness of Christ before he can do good works. Only then does he work solely for the love and glory of God and of Christ, as opposed to either working out of self-love or attempting to earn his justification. Thus, the true Christian—one who counts himself righteous through the righteousness of Christ—does not ask if good works are commanded; he is so moved and stirred by the strength of God's love towards him that he readily offers himself for Christian works, always working well. If a person does not have these marvelous effects which true faith produces in a Christian, let him know that he does not yet have the true Christian faith. Let him make instant prayer to God and say, "Lord, help my unbelief" (Mar 9:24). If he hears that faith alone justifies, let him not deceive himself by saying, "Why should I weary myself in doing good works? Faith suffices to send me to Paradise." Let him mark that the devils also believe and tremble (Jam 2:19). Do you really think you will go with them into Paradise through this false reasoning? Please realize you are in great error: you think that you have faith that justifies, but you have it not; you say, "I am rich…and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked" (Rev 3:17). I urge you to buy of God gold refined in the fire, that is to say, true faith refined through good works, so that you become rich and clothed with white clothes, which is the innocence of Christ; then the shamefulness of your nakedness—the filthiness of your sins—will not appear (Rev 3:18). Faith that justifies is like a flame of fire. The flame produces light, but it is the burning flame alone that disintegrates the wood with no help from the light. Likewise, faith produces good works, but only burning faith extinguishes sins with no help from works. Nevertheless, this faith must have good works: when we see a flame of fire that does not emit light, we know it is painted and vain; similarly, when we do not see the light of good works in a man, it is an indication that he does not have the true, inspired faith which God gives to His elect to justify and glorify them. Assuredly James, the brother of the Lord, understood this when he said, "Shew me thy faith without thy works, and I will shew thee my faith by my works" (Jam 2:18). His meaning was simply that he who attends to the ambition and pleasures of the world, regardless of how much he says he believes, he believes not—for his life does not show the effects of faith. The evidence of true, justifying faith can be illustrated by the life of the Lord Jesus. While He was on this earth as wholly Man—though without sin—He wrought wonderful things: healed the sick, gave sight to the blind, walked on the water, and raised the dead. These miraculous works demonstrated that Christ was wholly God. In other words, the miracles were evidence of Who He was—the God-man; the miracles were the outworking of the divine nature within Him. In the same way, living faith, which is God's gift in the soul of a Christian, is evidenced by good works that the Christian does not become weary of doing. The works do not make someone a Christian—they do not make someone acceptable before God—but rather they demonstrate the nature within him. Faith working by love is the cause of the Christian's good works. In John 17, Christ prays to the Father concerning His union with the souls of those who believe in Him through faith. He prays for His apostles and then for those who will believe in Him by their preaching: "Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. And the glory which thou gavest me I have given them; that they may be one, even as we are one: I in them, and thou in me, that they may be made perfect in one; and that the world may know that thou hast sent me, and hast loved them, as thou hast loved me" (Joh 17:20-23). O glory to be marveled at—that a Christian's faith enables him to possess such things, which the angels desire to look into (1Pe 1:12). These arguments show plainly the difference between us who believe a man is justified by faith alone, and others who believe justification comes by faith plus works. We agree that the necessity or establishment of works is clear: faith that justifies will produce good works; those that are justified by faith are the doers of works that truly may be called good. But here we disagree: we say that faith without works justifies, and the reason for this is simple. It is by faith that we clothe ourselves with Christ, making His righteousness and holiness ours. Therefore, we cannot be so unthankful, blind, and wicked as to believe that the righteousness of Christ is not sufficient without our works to make us acceptable and righteous in the sight of God. As it says in Hebrews 9: 13-14, "For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" A Christian should judge which of these two views is true, holy, and worthy to be preached and taught: 1) faith that illustrates the benefit of Christ while abating the pride of man, which exalts man's works against the glory of Christ, or 2) faith that is not alone in justification, but also requires good works that stir the pride of man. Good works are acceptable to God, and He will graciously reward them in Paradise. But, as Augustine said, only those who are justified by faith alone produce good works—for if the tree is not good, it cannot bear good fruit (Mat 7:17- 18). Moreover, those who are justified by faith, knowing they are righteous through the righteousness of God carried out by Christ, do not use their good works as merchandise by pretending to use them to buy their justification from God. Being inflamed with the love of God and desirous to glorify Christ, Who has justified them and given to them all His merit and riches, they seek with all their hearts to do the will of God and fight manfully against loving themselves, the world, and the devil. When they fall through the frailty of the flesh, they rise again and are even more desirous to do good works—being more enamored and in love with God. This is because they know that their sins are not imputed unto them by Him: they are incorporated into one body with Christ, Who has made satisfaction for all the members of His body on a wooden cross, continually making intercession to His eternal Father for them. Because of the Father's love for His only Son, the members of Christ's body are always seen with a most pleasant countenance; they are governed and defended as God's dearly-beloved children who will be given an everlasting inheritance, making them like the glorious image of Christ. These truths of God's lovingkindness move true Christians to do good works, for as children of God they have become partakers of the divine nature. Through the Holy Spirit Who dwells in them, they are stirred up to live as children of such a great Lord, and they are ashamed not to live in accordance with their heavenly nobility. Therefore, they wholly apply their minds to follow their eldest Brother, Jesus Christ, living in great humility and meekness, seeking in all things the glory of God, giving their lives for the brethren, doing good to their enemies, rejoicing in slanders and in the cross of our Lord Jesus Christ. They say with Zacharias, "… that we being delivered out of the hand of our enemies might serve him without fear, In holiness and righteousness before him, all the days of our life" (Luk 1:74-75). They say with the Apostle Paul, "For the grace of God that bringeth salvation hath appeared to all men, Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world; Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ" (Ti 2:11-13). Conversely, the person that does not have these thoughts, desires, and affections, but is given to the flesh and the world, he does not yet have the faith that justifies. This means he does not have the Spirit of Christ, is not a member of the body of Christ, and, therefore, is not a Christian. Let man's wisdom cease to speak against the righteousness of holy faith, and let us give all the glory of our justification to the merits of Christ with Whom we clothe ourselves through faith.
--Benefits of Christ's Death, AONIO PALEARIO, 1544
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