therefore imagine to finde Christ where and how we list but we must seeke him in the word and sacraments and there must we receiue him if we desire to receiue him aright The second point to be considered is How faith is a meanes to iustifie I answer thus Faith doth not iustifie as it is an excellent worke of God in vs for then all vertues might be meanes of iustification as well as faith It doth not iustifie as it is an excellent vertue in it selfe because it is imperfect and mingled with vnbeleefe It doth not iustifie as a meanes to prepare and dispose vs to our iustification for so soone as we begin to beleeue in Christ we are iustified without any disposition or preparation comming betweene faith and iustification Lastly it doth not iustifie as it containes in it all other vertues and good workes as the kernell containes the tree with all his branches For then should it be a part yea the principall part of our iustice Whereas Saint Paul distinguisheth iustice and faith saying that our righteousnes is of God vpon faith and not for faith but by faith Now then faith iustifies as it is an Instrument or hand to apprehend or recceiue the benefits of Christ for ours and this apprehension is made when we doe indeede beleeue Christ and his benefits to be ours And least any should imagine that the very action of faith in apprehending Christ iustifieth we are to vnderstand that faith doth not apprehend by power from it selfe but by vertue of the couenant If a man beleeue the kingdome of France to be his it is not therefore his yet if he beleeue Christ and the kingdome of heauen by Christ to be his it is his indeede not simply because he beleeues but because he beleeueth vpon commandement and promise for in the tenour of the couenant God promiseth to impute the obedience of Christ vnto vs for our righteousnes if we beleeue The third point is whether faith alone be the meanes to obtaine the iustice of Christ for vs or no I answer it is the onely meanes without the helpe of any other vertue or worke For Paul here teacheth that faith apprehendeth Christ for righteousnes without the law that is without any thing that the law requireth at our hands And here by this exclusiue particle without the law he teacheth three things The first that nothing within vs is an efficient or meritorious cause either principall or lesse principall in whole or in part of our iustification or reconciliation with God The second that nothing within vs is an instrument or meanes to applie the obedience of Christ vnto vs but faith which is ordained of God to be an hād to receiue the free fauour of God in the merit of Christ. The third that our renouation or sanctification is no matter forme or part of our iustification but that it wholly stands in the imputation of the iustice of Christ. In a word Paul vtterly excludes all things that are within vs whether by nature or by grace frō the act of iustificatiō that in this article onely grace onely Christ onely faith onely mercie in pardon of sinne may raigne It may be here obiected that Abraham was iustified not by faith alone but by workes as S. Iames teacheth I answer there is a double iustification one of the person whereby a man of a sinner is made no sinner the second is the iustification of the faith of the person whereby faith is declared to be true faith and this second is by workes and of it S. Iames speaketh as appeareth v. 18. where he saith Shew me thy faith by thy workes And whereas he saith that Abraham our father was iustified by workes his meaning is that Abraham by workes iustified himselfe to be a true beleeuer yea the father of all the faithfull and his faith was made perfect by workes verse 22. that is declared or iustified to be a true faith The fourth or last point is when and howe long faith alone iustifieth I answer not onely in the beginning of our conuersion but also in the continuance and finall accomplishment thereof For here Paul desires in the day of iudgement to stand before God onely by the iustice of faith without his owne iustice of the lawe And Paul brings in Abraham as I haue noted before in the very middest of godly conuersation and holy obedience to be iustified without any workes by his faith in the Messias And Paul auoucheth three things of faith by it we haue accesse to the grace of God by it we stand in the same grace by it we reioice vnder the hope of glorie Thus then we see there is one onely waie of iustification namely that we are iustified and accepted of God to life eternall through grace alone by faith alone for Christ alone in the beginning middle and ende of our conuersion And here is plainly discouered the errour of the church of Rome It makes a double iustification one whereby a sinner is made of an euill man a iust mā and this they say is by faith alone the second is whereby a man of a iust man is made more iust and this they say is by faith and workes togither but falsely as I haue shewed By all this which hath beene said we see howe righteousnesse comes by and vpon the faith of Christ. And hence we learne that it stands vs in hand to proue whether we haue faith or no because where is no faith there is no iustice Secondly our dutie is to labour for such a faith that can and doth iustifie it selfe to be true faith by workes of loue to God and men Thirdly we must by this faith rest and wholly relie our selues on the obedience of Christ both in life and death yea whatsoeuer doeth befall vs. Though God should reach out his hād destroy vs we must stil rest vpō him Secondly if our iustice be foorth of vs and we must by faith trust God for it then much more must we trust him for health wealth libertie peace foode and raiment and for all the things of this life And if we cannot trust him in the lesse we shall neuer trust him in the principall Therefore it is our part to walke in the duties of our callings and to obey God therein for the successe of our labours to trust him vpon his word yea when all worldly helpes and succours faile to trust in him still If we cannot trust him for our temporall life we shal neuer trust him for our saluatiō The second gaine which Paul desireth is fellowship with Christ in the 10. verse Where it is set forth first generally and then by his partes Generally in these wordes That I may knowe him Here it must be remēbred that knowledge is twofold knowledge of faith of experience Knowldge of faith is to be assured of Christ and his benefits though it be against all humane reason hope experience Of this Paul
be workes that are out of vs wrought in and by the person of our Sauiour Christ namely the workes of obedience in satisfying and fulfilling the lawe These indeede are the workes which iustifie and saue vs none that proceede frō vs. To this effect Paul saith that we are iustified freely by the redemption that is in Christ. Lastly it is alleadged that if all vertues be losse for Christ then faith it selfe I answer Faith must diuersly be considered first of all as a vertue working bringing forth many good fruites in vs. And thus it is to be reputed losse as all other vertues are Secondly it must be considered not as a vertue but as an instrument or hand not to giue or worke any thing but to apprehend and receiue Christ and his benefits And thus it is no losse but is a thing excepted in this text Nowe then we see that the doctrine of Paul is manifest that all vertues and workes both of nature and grace are meere losses in the cause of our iustification and saluation Hence sundrie things may be learned The first that the most holy works of holy men cannot iustifie or merit eternall life When they are brought within the Act of iustification as causes Paul saith they are but losse and as offles to be cast to dogges Let this be noted and remembred for euer against all iustitiarie papists Who if they would but seriously consider this one text they might be farre better resolued then they are Secondly hence the doctrine of our our church is plainely gathered namely that we are saued and iustified by faith alone For all things except our knowledge and faith in Christ are made as doung And that this our doctrine may not be scandalous sundry things must be remembred The first is the right meaning of the doctrine which is that there is nothing within vs that is any cause either efficient materiall formall or finall of iustification but faith The second that faith is no principall cause but onely an instrument The third that faith is no instrument to procure or worke our iustification and saluation but an instrument to receiue or to apprehend our iustification giuen by the father procured by the sonne applied by the holy Ghost The last that faith must be considered as a cause or else as a waie of saluation If as an internall cause in vs it onely iustifieth and consequently saueth vs. If as a waie it doth not saue alone For other vertues and workes though they be no causes yet are they waies to eternall life as well as faith Here then when papists make outcries against vs saying that we looke to be saued by faith alone the true and plaine answere to them is this We consider faith two waies first as a cause within vs not meriting any way but instrumentally apprehending pardon in Christ and applying it to vs for our eternall happinesse Secondly faith may be considered as a way in which we are to walke for the attainement of euerlasting life In the first sense faith alone iustifieth and saueth and nothing els within vs. To this doe the learned fathers agree Basil saith This is perfect reioycing in God when a man is not puffed vp for his owne iustice but acknowledgeth that he wants iustice and that he is iustified by faith alone in Christ. Hilarie That is remitted of Christ by faith which the lawe could not loosen for faith alone iustifies Ambrose They are iustified freely which doe nothing nor repaie like for like are iustified by faith alone through the gift of God Againe in his commentarie vpon the epist. to the Corinth This is appointed of God that he which beleeues in Christ should be saued without worke by faith alone receiuing remission of sinnes Hierom God iustifieth by faith alone Neuertheles if we speake of the way to life then we are not saued onely by faith For though faith be the onely instrument to apprehend Christ yet is it not the onely way to life repentance also is the way yea all vertues all works are the waie In this sense affliction is said to worke vnto vs a more excellent weight of glorie not as a cause but as a way giuing direction And mothers are said to be saued by bearing of children not as by a cause but as by a straight and narrow way Againe Abrahams faith went not alone but had a kind of co-operation with his works faith works both beeing considered as a way to happinesse or as markes in a way In this sense the fathers haue ascribed saluation to many things not as to causes but as to waies Bernard said well that workes are the way to the kingdome of heauen and not the causes of raigning Lactātius saith Great is the helpe of Repentance which whosoeuer taketh away cuts off to himselfe the way of life Chrysostome Some by watching by sleeping on the bare ground by tewing their bodies with daily labour doe blot out their sinnes but thou maiest obtaine the same by a more easie way that is by forgiuing Thus many hundred places of the fathers are to be vnderstood when they ascribe remission of sins to martyrdome to fasting praier workes of mercie and such like Thirdly here is laid downe the foundation of true humilitie For if all our vertues and workes be losses in the case of our saluation then all boasting is excluded and we are to take nothing to our selues but shame and confusion and giue al glorie to God Yea the more our vertues are and workes if we place any confidence in them the greater are our losses Thus we see what things are losses to Paul in the next place let vs consider howe they are losses This Paul settes downe by a gradation thus I count them losse I make them my losses I count them as doung This gradation is nothing els but a repetition of one and the same thing inlarged and amplified in speech Nowe repetitions in scripture are not idle and vaine as they are oftentimes in the writings of men but they commonly signifie two things namely the certainty and the necessitie of the thing repeated and therefore in this place they signifie the certaintie and the necessitie of Pauls losses Certaine they are because he that will be saued by Christ must certainely indure these losses without recouerie The foundation of this certenty lies in an impossibilitie of merit by any works of man which I will make manifest by fiue reasons The first is this It is a principall part of Christian inherent righteousnesse to haue and keepe a good conscience now Paul expresly excludes it from iustification saying I know nothing by my selfe yet am I not thereby iustified 1. Cor. 4. 4. The second is this Paul saith Eph. 2. 9. we are not saued by workes nowe he meanes no other workes but such as followe faith and are done by the spirit of God And this appeares by
body of Christ. The third thing is Dominion and Lordship ouer heauen and earth which Lordship once lost by Adam shal then fully be restored He that ouercommeth shall possesse all things Reu. 21. 7. The third question is what we shall doe I answer briefly keepe an eternall sabbath in praising of God and giuing thanks vnto him And thus by the consideration of these things we may take a taste of the excellencie of this third and last gaine The second point here to be considered is the difficultie of obtaining this desired gaine of eternall life And the reason is plaine For the way to eternall life is full of impediments which I reduce to foure heads First of all in this way we are to fight not with flesh and blood but with principalities and powers in spirituall things seeking the destruction of our soules Secondly there be within vs innumerable lusts that coÌ„passe vs round about presse vs downe and draw vs away to the broad way of destruction Thirdly this way lies full of offences partly in doctrines partly in euill examples all tending to this ende either to make vs fall or to goe out of the way Lastly it is beset with manifold tribulations from the beginning to the ende Hence we learne that we must giue all diligence that we may attaine to the reward of glorie and therefore we must struggle striue and wrastle to enter in at the straight gate The principall gaine and the hardnes to obtaine it requires our principall studie and labour Therefore they deale wickedly that vse no meanes but as they say leaue all to God thinking it the easiest matter in the world to winne the kingdoÌ„e of heaueÌ„ The like is their fault that professe religion in a slacke and negligent manner beeing neither whot nor cold The third point is Pauls minde and desire of eternall life If it be saide that wicked men haue the like desire as for example Balaam I answer in Paul there was an indeauour answerable to his desire as appeares act 24. 16. where he saith That he waited for the resurrection of the iust and vniust and that in the meane season he laboured to keepe a good conscience before God and men now this desire in the vngodly is barren and yeeldes not his fruit Againe Paul beeing iustified still desires to attaine to full fellowship with Christ and to conformitie with him in glorie The like desire with the like indeauour should be in vs. The last point is Pauls courage and fortitude He is content to indure any kinde of death yea cruell death so he may obtaine this third and last gaine And thus it is verified which he saith that God had giuen him the spirit not of fearefulnes but of courage Like was the courage of Moses who was content to indure afflictions with the people of God that he might winne the recompence of reward Like was the courage of the martyrs that were racked would not be deliuered that they might obtaine a better resurrection We likewise walking in the way to eternall life must take the like courage vnto vs in all dangers For this cause we must pray vnto God to giue vs the spirit of courage and we must alwaies attende vpon the calling and commaundement of God making it the stay and foundation of our courage and we must yet further stay our selues on the promise of Gods presence and protection so long as we obay him If it be alledged that we are by nature fearefull in daungers and therefore vncapable of courage I answer there is a threefold feare The first is feare of nature when mans nature feares flies and eschewes that which is hurtfull vnto it This feare was in Christ whose soule was heauie vnto death who also feared the cursed death which he indured And therefore this feare of it selfe is no sinne and it may stand with true fortitude The second feare is that which riseth of the corruption of nature when a man feares without cause or without measure Without cause as when the Disciples feared Christ walking vpon the sea or when they feared drowning Christ lying asleepe in the shippe Without measure as when men distrusting God neglect their callings in time of daunger and the dutie of inuocation flying to vnlawfull meanes of deliuerance Now this secoÌ„d feare is an enemy vnto all true courage The third feare is when perils and death are indeede feared but yet feare is ordered by faith in the mercie and prouidence of God by hope by inuocation and it is ioyned with obedience to God in the time of daunger This is a proceeding of grace and it may well stand with courage and it serues to order the two former feares the one of nature the other of distrust Trin-vni Deo gloria Amend the faults thus Pag. 18. l. 18. offals P. 61. l. 21. put out haue P. 74. l. 3. put out but. P. 78. l. 2. gifts of God P. 112. l. 20. for priuate read priuatiue Hab. 2. 4. Roâ— 10. 3. Luk. 13. 16. Mar. 2. 35. Math. 7. Isa. 64. 6 Gal. 2. 21. Rom 3. 24. Homil. de Humil a fide sola in Christum se iustificari In Math. c. 9. in 3 cap. ad Rom. b Nihil operates In 1. Cor. 1. in Rom c. 10. 2. Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 2. 15. Iam. 2. 22. Libro de gratia lib. arbitrio via regni non causa regnandi Epitom diu institut c. 9. homil 38. in Ioh. De orig 〈◊〉 l. 1. c. 4. a 〈◊〉 〈◊〉 condigno In Dominica 18. post Trin. in An. 10 â—0 b 〈◊〉 dicuntur 〈◊〉 impropriè In dominica Septuagsimae b Distictè agere De mensuratione crucis an 1080. c Non merere ur ex condigno Bern de Annunc Virg. serm 1. an 1140. Rom. 11. 6. Gal. 5. 4. Ioh. 1. 16. Coloss. 2. 9 10 1. Tim. 2. 6. Heb. 1. 14. Rom. 8. 26. 〈…〉 Ier. 31. 40. Psal. â— 1. Cor. 6. â— a August hom de ovious c. 12. Humana divinitas divina humanitas mediatrix est Leo epist. 10. Ioh. 3. 35. Ioh. 6. 51. 54. 1. Cor. 1. 30. Ioh. 17. 19. Cyril in Ioh. l. â—1 c. 25. Lib. 11. c. 22. Rom 6. 8. Cyril in Iosu. l. 3. c. 37. 4. 12. 14. l. 10. 13. Coloss. 2. 10 1. Tim. 3. 16 Luk. 2.14 Rom. 16. 2â— Heb. â— â— Coloss. 1. 15. 2. Cor. 4. 6. Ioh. 17. 23. Math. 26. 37. Zach. 12. 10. Eph. 4. 21 22. Psal. 84. 2. Thess. â— 10. â— Ioh. 3. 2â— Isa. 53. Ioh. 17. 3. 2. Cor. 10. 5. a Remenses in Rom. 10. 14. b Thomas Becket in Maria spâ—Ì„ totam ponit post Christum Matth. Paris in Henrico 11. c Bellarm. tom â— de iustific l. 5. c. 7. d Phil. 1. 21. 1. Cor. 6. 15. Ioh 6. 56. Heb. 10. 20. 1. Ioh. 3. 23 Eph. 3. 17. Pro. 5. 11. Psal. 59. 8. Luk. 21. 36. 2. Ioh. 3. Rom. 10. 5. Rom. 3. 22. 25. Ierem. 23. Rom. 3. 24. 26. Rom. 4. 1. Rom. 5. 19. a Lira vpoÌ„ Rom. 5. Bellar. de grat ami 1. l. 5. c. 17. In Dominica 1. po 〈◊〉 Epiph serm 1. Epist. 190. Ad milites temp c. 11. 1. Cor. 1. 30. 2. Cor. 5. 21. Fnchir c. 41 de verbis Apost Serm. 6. Isa. 4. 6. Rom. 3. 25. Phil. 1. 29. Luk. 24. 25. a non insitis sed inserendis Ioh. 20. 28 29. Gal. 2. 20. Mar. 11. 24. Hel. 6. 18. a Chrysost. hom 7. in Rom. Quam primum homo credidit confestim simul iustificatus est Rom. 4. Rom. 5. 2. Eph. 2. 6. Act. 2. 24. Ioh. 10. â—8 Rom. 1â— 1. Cor. 15. 17. Rom. 8. 34. Ioh 7. 39. Luk. 24. 47. 1. Pet. â— 3. Heb. 2. 5. Isa. 65. 27. Rom. 8. 1◠〈◊〉 2. 7. Ioh. 16. 33. 1. Ioh. 5. 4. Rom 6. 4. 〈◊〉 20. 6. Act. 3. 25. 2. Pet. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 5. 14. Coloss. 3. 1. Act. 9. 4. Coloss. 1. 24. Hos. 11. 1. 2. Pet. â— 13. 15. 1. Cor. 10. Isa. 6 3. 3. Mat. 5. 10. 1. Pet. 2. 21. Heb. 5. 8. Iob. 42. 6. 2. Cor. 1. Heb. 12. 4. Heb. 12. 7. 1. Pet. 4. 14. 1. Cor. 12. 9. Rom. 5. 5. 15. 4. 2. Cor. 4. 1â— Act. 14. 2. Tim. 2. â—â— Luk. 9. 23. 2. Cor. 12. 1. Cor. 1â— Rom 8. 2. â—im 1. 12. 2 Cor. 15. 24. Ibid. v. 24. 1. Cor. 13. 13 Rev. 21. 4. Act. 3. 21. 1. Cor. 15 28. Rev. 21. 3. Serm. de Temp. 148. Mat. 17. 2. Pet. 1. 4. Phil. â— 21. Eph. 6. 13. Heb. 12. 1. â—am 1. 14. Roâ— 1. 8. 35. Mat. 7. 13. â— Tim. 1. 7. Heb. 11. 26. 〈…〉 Heb. â— â—
and am content to depriue my selfe of them yea to loath them as dung for the obtaining of Christ. Furthermore the summe and substance of the wordes is a comparison of things vnequall and it may be formed thus All things are losse to me for Christ and Christ is my gaine The first part of the comparison is of Pauls losses and it is amplified two waies First he sets downe what things be his losse and they are of two sorts Priuiledges vertues and workes before his conuersion when he was a Pharisie againe priuiledges vertues and workes after his conuersion when he was an Apostle of Christ the first are mentioned in the 7. v. the latter in the eight Secondly Paul sets downe how all things are losses to him by a gradation thus I count all things losse I depriue my selfe of them I count them dung The second part of the comparison is of Pauls Gaine And it is amplified by a contrarie gradation thus I esteeme the knowledge of Christ an excellent thing I desire to gaine Christ and I desire to be found in him Of these points in order and first of Pauls losses before his conuersion in these words For the things that were vantage to me I counted losse for Christ. That these things may be well knowne let vs yet more narrowly search the meaning of these wordes The things that were vantage to Paul are of three sorts First his priuiledges that he was borne a Iewe that is a member of the church and againe that he was circumcised and brought vp in the straight sect of the Pharisies secondly his vertues namely his iustice zeale in his religion thirdly his workes whereby he for outward carriage obserued the Ceremoniall and Morall law without reproofe And all these things are called his aduantage because he put his confidence in thē and thought to merit euerlasting life thereby when he was a Pharisie He addes further that he counted these his aduantages to be his losse because so soone as he knew Christ his confidence ceased his former merits were no merits but as things lost and cast away yet not simply but for Christ that is that he might gaine Christ and be found in Christ as he expounds himselfe in the words following The meaning thus laide downe sundrie things may be learned The first that it was an heresie of the Pharisies to put confidence in their works to think that they could merite eternal life by thē for here Paul saith that being a pharisie his workes were his gaine and aduantage in the cause of his saluation And hence we learne what to iudge of the popish religion which teacheth in substance the very same doctrine of cōfidence in workes and of the merit of saluation thereby And therefore the papists of our time are the children of the old pharisies reuiuing and renuing the old heresie touching merit with new and fresh colours If they alleadge that they ascribe merit to the works not of the ceremoniall but of the morall law and to workes not of nature but of grace I answer that the pharisies did the same as the pharisie acknowledgeth in his praier when he saith I thanke thee O Lord I am not as other men c. Secondly in Pauls example beeing a Pharisie we learne that it is the pride arrogancie of mans nature to be something within himselfe and to erect vp something vnto himselfe to be his righteousnesse and a meanes of his saluation out of Christ. The iust saith Habacuk liues by his faith but he whose soule is not right in him puffes vp himselfe or builds towers of defence to himselfe by vaine confidence out of God The prodigall sonne must haue his part alone by himselfe from his father Paul saith of the Iewes that they established their owne righteousnesse and would not be subiect to the righteousnesse of God This beeing so let vs learne to see and detest this pride in our selues For where it raignes and takes place there Christ is not truely acknowledged and when men beginne to knowe Christ this hidden and spirituall pride giues place And further by this we learne not to maruell that Turkes and Iewes denie Christ and that Papists in the cause of their saluation beside the passion of Christ foiste in something of their owne namely their owne merits and satisfactions for it is the proude nature of man to set vp himself in whole or in part and to relie himselfe vpon something of his own out of Christ. No maruell then that such as be otherwise learned and wise liue die in the opinion of iustification by their owne workes Thirdly whereas Paul accompts things of aduantage to be his losse we learne that no priuiledges out of Christ minister true comfort or true happines It is a priuiledge to haue known Christ and to haue eaten drunken with him but of such Christ saith Depart from me I knowe you not It is a priuiledge to be of the kindred of our Sauiour Christ but it is of no moment for Christ saith Who is my mother and brethren he that doth the will of my father is my brother sister and mother It is a priuiledge that the virgin Mary was the mother of Christ but if shee had not as well borne him in her heart by faith as shee bare him in her wombe shee had not bin saued It is a priuiledge to prophesie in the name of Christ but of such Christ saith Depart from me ye workers of iniquitie Lastly it is a priuiledge to be indued with all kind of learning of artes and tongues but alas all is nothing for if a man had al wit wisdome and learning and could speake in all matters with the tongue of men and angels vnlesse he be found in Christ he is no better in the sight of god then a damned wretch This being so we must learne first of all to moderate our care and our affections for worldly profits honours pleasures our principall care must euermore be cast on Christ. Secondly such persons as liue an honest and ciuill life and stand vpon this that they are no theiues no murderers no adulterers no blasphemers but in outward duties shewe loue to God and man they must I say take heed least they deceiue themselues building vpon false groundes For though ciuill honestie be a thing commendable before men yet is it not sufficient to saue vs before God And Paul who was a straite obseruer of the lawe after he came to the knowledge of Christ counted all his morall obedience in which he had formerly trusted but losse and dungue for Christ. Fourthly it hath bin the doctrine of the popish Church this many yeres that before a man can be in Christ and be iustified he must first of all prepare and dispose himselfe to receiue his iustification and that when he is sufficiently disposed he doth merit of congruitie that god should infuse righteousnes wherby of a sinner he is made no
sinner righteous before God But I demaund of the Patrons of this doctrine whether when the workes of preparation are done the doer is in Christ or out of Christ If he be in Christ he is also iustified before he is iustified If he be as yet out of Christ Paul hath giuen the senteÌ„ce that the said workes are to be esteemed as losse and that the merit of coÌ„gruitie is not meate for them that desire to feede on Christ but rather food for dogges Lastly hence we learne howe Christ is to be receiued of vs. Such as would truely come to Christ and receiue him must make losses of al things they must come naked and emptied of all their owne righteousnesse As men in a shipwracke cast out their commodities and when there is no remedie leaue their ship and betake themselues to the sea thus come swimming to the shore euen so must all men first forsake all then come to Christ. Beggars that they may obtaine their almes come in their ragâ— vnfolding legges and armes that their sores and botches may be seene Benadad king of Syria that he might recouer the fauour of the king of Israel castes off his crowne and royall robes he and his men come in sackcloath with halters about their heads and thus he obtaines his desire In like manner comming to Christ we must lay aside all opinion of our owne goodnesse and in abasing of our selues follow beggars fashions and with Benhadad cloath our selues with signes of guiltinesse and confusion of face We must first be annihilated and vtterly in respect of goodnesse be made nothing in our selues that we may be what we are out of our selues in Christ. There is no entring into the kingdome of heaueÌ„ except we receiue it Christ as a little child in all meeknesse and humilitie For there must be nothing in vs to receiue Christ but meere faith resting on meere mercy Let all such think on this as desire to be in Christ and to receiue true comfort by him Thus much of Pauls losses before his conuersion nowe come to be considered the things which were his losses after his conuersion and they are set downe in the words following But doubtlesse I doe thinke all things losses for the excellent knowledge of Iesus Christ my Lord. That these losses may be the better knowne let vs a little consider the meaning of the words Whereas before Paul had said that herefore he counted things to be losse vnto him for Christ that had beene his aduantage some man might happily thinke this is but rash iudgemâ—nt in Paul he therefore to cut off this surmise saith Daubtlesse I count all things losse that is that I may not be thought to speake rashly I say more that I doe nowe account all things losse and I speake it confidently as beeing resolued what I say When he saith I doe count he speakes in the time present of himselfe as beeing not only a Christian but also an Apostle of Christ. And wheÌ„ he saith ALL things the generall speech must be obserued for he excepteth nothing pertaining to him but his knowledge and faith in Christ. Here therefore we must first of all vnderstand the priuiledge of an Apostle secondly all inward Christian vertues as hope feare loue of God good conscience c. for of al the inward gifts none is excepted but faith as I haue said Thirdly here we must vnderstand works not of nature but of grace done and effected by the spirit of God in vs. For in the verse following he doth reiect his owne righteousnes which is of the law Now he saith of all these that they are his losses for Christ. But how are they losses The speach must warily be vnderstood least it be offensiue They are losses not in respect of godly conuersation for they are the causes thereof and they are meanes of shewing our thankfulnes to God and loue to man Now then they are losses onely in respect of iustification and saluation when they are reputed and maintained as meritorious causes thereof either in whole or in part Though when they are rightly vsed applied they are the excellent gifts of God yet when they are brought into the Acte of iustification and saluation they become as losses and dung And this I take to be the meaning of these words To the like purpose the prophet Isai saith in the name of the whole church confessing hir sinnes All our righteousnes is as a cloath vtterly to be cast away And Paul to the Galatians If righteousnes be by the law Christ died without cause or in vaine that is if the righteousnes of the law be our aduantage Christ must be our losse and on the contrarie if he be our aduantage the righteousnesse of the law must be our losse This doctrine of Paul that all vertues and workes both of nature and grace are losses in the case of our saluation soundes not in mans reason and there be many things brought to the contrary First it is alleadged that God doeth accept and crowne our works and therfore that they are not losses I answer God doeth as it were keepe a double court One of iustice the other of mercie In the court of iustice he giues iudgement by the lawe and accurseth euery man that doth not continue in all things written in the lawe to doe them In this court nothing can stand but the passion and righteousnesse of Christ for the best workes that we can doe we may not looke for any acceptation or reward but vse the plea of Dauid Enter not O Lord into iudgement with thy seruant for no flesh shall be iustified in thy sight Nowe in the court of grace and mercie God hath to deale with his owne children that stand before him iustified and reconciled by Christ. And the obedience of such he accepteth in this court and mercifully rewardeth though otherwise it be imperfect yet not for the merit thereof but for the merit and worthinesse of Christ. Thus then good works in rigour of iustice are worthy condemnation are accepted of mercie procured by the merit of Christ. Secondly it is alleadged that workes are necessarie to saluation and therefore not to be reputed losses I answer workes may be considered either as causes of saluation or onely as a waie directing thereto If they be considered as causes they are not necessary but in this respect they are dung If they be respected as a way leading and directing to eternall life they are indeede necessarie thus no otherwise Thirdly it is obiected that the law requires workes and the law must be satisfied therfore that he which is iustified must be iustified by workes The answere is that whosoeuer is iustified and saued is iustified and saued by works But works must be distinguished Some are personall workes done in and by our selues These neither iustifie nor saue any man but in the case of saluation are losse and doung Besides these there
in Christ all our wants are couered in his obedience Againe if in the time of death the feare and apprehension of the iudgement and anger of God terrifie vs we are to oppose this obedience of our Mediatour to the iudgement of God and to put it betweene Gods anger and vs yea we are to rest vpon it and to infold and wrap our soules in it and thus to present them to God Isai the prophet saith that the Messiah is a place of refuge shelter or shade against the tempest or burning heate of the wrath of God And Paul saith he is our propitiatorie to signifie that as the propitiatorie couered the arke and the lawe in the arke which is the hand writing against vs from the presence of God so Christ couereth our sinnes and puts himselfe betweene vs and the indignation of his father The third and last point of doctrine here deliuered by Paul is That faith is the meanes to receiue and to obtaine the obediēce of Christ for our iustice That this may the better be conceiued foure points are to be handled What this faith is howe it is a meanes to obaine iustice whether alone by it selfe or by the helpe of other vertues When and howe long it is the onely meanes For the first Faith is a speciall gift of God whereby we beleeue Christ and his benefits to be ours In the first place I say it is a gift of God because it comes wholly of God and not from the minde or will of man Thus Paul saith It is giuen you for Christ to beleeue in him and Christ our Sauiour Saith to two of his disciples O foolish and sloe of heart to beleeue If it be obiected that when we beleeue first we then beleeue willingly I answere it is so indeede yet is not this willingnes in vs by nature but by grace because when God giues vnto vs the gift of faith he giues vs also to will to beleeue None comes to Christ but he is drawne of the father and to be drawne is when the vnwilling will is chaunged and by the power of God made a willing will I adde further that faith in the Messias is a speciall gift for two causes First because it is a gift aboue not onely corrupted but also aboue the first created nature For it was neuer in mans nature by creation Adam neuer had it neither did the morall law reueale it vnto vs because it neuer knew this faith Neuerthelesse other vertues as loue of God and man feare of God c. are reuealed of the law and were in mans nature by creation Again whereas all other gifts of God are giuen to them that are ingrafted into Christ faith is giuen to them that are to be ingrafted because it is the ingrafting and therefore can not be giuen to them that are alreadie in Christ but to them that are to be in Christ. Further I say that by faith we beleeue Christ and his benefits to be ours For this is the propertie of faith whereby it differs from all other graces of God When Thomas had put his finger into the side of Christ he said My Lord and my God to whōe Christ replied Because thou hast seene thou hast beleeued Where we see that this is faith to beleeue Christ to be our Lord our god Paul saith I liue by the faith of Christ now what he meanes by faith he shewes in the next words who hath loued ME and giuen himselfe FOR ME. If any man shall demand vpon what grounds because we are not to goe by imagination I say vpon what groundes he is to conceiue a faith that Christ is his Christ I answer the groundes are two The first is the commandement of God to beleeue Christ and his benefits to be ours 1. Ioh. 3. 23. This is his commandement that ye beleeue in the name of his sonne Iesus Christ. Now to beleeue in Christ is to put our confidence in him and we can put no confidence in him vnlesse we be first assured that he with his benefits is ours And whatsoeuer we aske in praier we are commaunded to beleeue that it shall be giuen vnto vs. Now aboue all things we are to aske that Christ and his benefits may be giuen vnto vs of God This therfore must we beleeue The second ground is this We must consider the maner that God vseth in propounding the promise of grace vnto vs for he doth not onely set it forth vnto vs in a generall sort but also he vseth meete and conuenient means to applie it to the persons of men First of all he confirmes it by oath that we our selues might the better applie it and reape sure consolation thereby Secondly God giueth vnto vs the spirit of adoption which beareth witnes to our consciences of such things as God hath giuen vnto vs in particular and are onely in generall manner propounded in the promise And this testimonie must be certen in it selfe and also plainely knowne vnto vs els is it no testimonie Thirdly both the Sacraments are seales of the promise in the lawfull vse whereof God offers yea exhibits Christ vnto vs and doth as it were write our names within the promise that we might not doubt Now then looke as God giues the promise so must we by faith receiue it But God giues the promise withall applies it we therefore must receiue the promise and by faith applie it to our selues If any man shall say that he can not conceiue a speciall faith vpon these groundes by reason of his vnbeleefe I answer that he must striue against his vnbeleefe and indeauour to beleeue by desiring asking seeking knocking and God will accept the will to beleeue for faith it selfe so be it there be an honest heart touched with sorrow for sinnes past and a purpose to sinne no more That we may yet better know what faith is vnderstand that there be two kindes of false faith like indeede to true faith and yet no faith at all The first is when a man conceiues in his heart a strong perswasion that Christ is his Sauiour and yet carries in the same heart a purpose to sinne and makes no change or amendment of his life This perswasion is nothing but presumption and a counterfeit of true faith whose propertie is to purifie the heart and to shew it selfe in the exercises of inuocation and true repentance The second is when men conceiue a strong perswasion that Christ is their Sauiour and yet for all this contemne and despise the Ministerie of the word and sacraments This also is an other counterfeit For true faith is conceiued cherished and confirmed by the vse of the word sacramēts And we must there seeke Christ where God will giue him vnto vs now God giues Christ in the word and sacraments and in them he doth as it were open his hand reach forth all the blessings of Christ vnto vs. We must not