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
meeknesse patience and obedience be in vs which was in Christ. For the same fruites argue the same spirit v. 9. Not hauing mine owne righteousnes which is of the law but that which is of the faith of Christ c. The Apostle hauing taught in generall tearmes that Christ is his gaine here beginnes to declare the same in more particular sort For he sets downe a threefold gaine which he desired to obtaine of Christ the first is the righteousnes of Christ the second is inward fellowship with him the third is the resurrection of the bodie to eternall glorie Now this righteousnesse of Christ which Paul makes his first gaine is handled in the 9. verse for the better knowledge whereof I will first open the meaning of the wordes And first of all it must be knowne that they are an exposition of the wordes which went before For whereas Paul had desired to be found in Christ now he shewes his owne meaning that he desired therein nothing els but that he might be accepted of God for Christs sake and be esteemed righteous in his righteousnes And that this righteousnesse may be the better discerned he sets downe two sorts of iustice the one he refuseth the other he desireth and chooseth The righteousnes refused he calls it his owne because it is within him and it is exercised by the powers of his soule namely his minde will affections He saith further it is of the law that is of the workes which the Law requireth for as Paul saith the righteousnes of the law is this He that doth these things shall liue therein Againe of the iustice desired he saith it is by the faith of Christ that is it ariseth of the obedience of Christ apprehended by faith For in this manner to the Romanes he puts the faith of Christ for faith in the blood of Christ. And whereas some man might happily say that euen this righteousnes is ours as the former Paul addeth further that it is of God wholly and onely and not of vs either in whole or in part beeing freely giuen of him vpon our faith that is when we beleeue In these few wordes Paul coucheth many weightie points of doctrine I will distinctly propound them one by one First of all he makes a double iustice one of the Law the other of the Gospel yea he opposeth them as contraries in the case of iustification and that they may the better be conceiued he describes them seuerally Touching the iustice of the law he sets it downe by two things First he saith it is within vs because it is nothing els but a conformitie of heart life to the will of God reuealed in the said law And the law knowes not the righteousnes which is without vs. Secondly he notes the matter of it that it consists of such vertues and workes as the law prescribeth Now the iustice of the Gospell it is likewise set forth by foure things First it is not in vs but forth of vs because Paul opposeth it to the righteousnesse which is ours and within vs. Secondly Paul sets downe the matter of it or the person in whome it is namely Christ. Of whome Ieremie saith Iehoua is our righteousnes And Christ must be considered two waies as God and as Mediatour according to which two respects he hath a double righteousnes One as God and that is infinite and therefore incommunicable The other as Mediatour is the Obedience of Christ which he performed in his manhood consisting of two parts his sufferings in life and death and his fulfilling of the law for vs. And this very obedience which is in Christ and not in vs is the very matter of the iustice of the Gospel Thirdly Paul sets downe the meanes whereby this iustice is made ours and that is Faith which doth rest on Christ and applie his obedience to vs. Lastly Paul sets downe the author of this Iustice and that is God who of his grace and mercy freely giues Christ and his obedience vnto vs when we beleeue Out of these foure points a definition of the Iustice of the Gospell may be framed thus It is the righteousnes of the Mediatour namely the obedience of Christ giuen vs freely of God and receiued by our faith By this distinction of Legall and Euangelicall iustice we learne the difference of the Law and the Gospel The Law promiseth life vpon the condition of our workes or obedience performed according to the tenour of the law The Gospell requires not the condition of merit or of any work to be done on our parts in the case of our iustification but onely prescribes vs to beleeue in Christ and to rest on his obedience as our iustice before the Tribunall of God Secondly by this we learn that the church of Rome and the learned therein are ignorant of the right difference betweene the Law and the Gospel For they teach that the righteousnesse which stands in our inherent vertues and workes done by vs is required for iustification as wel in the Gospell as in the Law and that the difference lies onely in this that the law is more darke and without grace the Gospel more plaine hauing also the grace of God annexed vnto it to inable vs in our own persons to doe that which both law and Gospell require But this is indeede to make a confusion of the law and Gospell and to abolish the distinction of the twofold iustice before named which may not be The second point of doctrine deliuered by Paul is That a sinner standes iust before the tribunall seat of God not by the iustice of the law but by the iustice of faith which is the obedience of Christ without any works of ours And because this point of doctrine is of great moment and is withall oppugned of many I will further confirme it by some speciall reasons First of all in the iustification of a sinner God manifests his mercie and iustice to the full For as Paul saith he iustifieth freely by his grace and in iustifying he is not onely a iustifier but also iust Now this concurrence of mercie and iustice is no where to be found but in the Obedience of Christ performed by him in our roome and stead As for all Christian vertues and works of godly men they are by mercie accepted of God but they do not satisfie the iustice of God according to the tenour of the law Secondly Paul in the epistle to the Rom. considering Abrahā not as an idolater vnconuerted but as a beleeuer yea as the father of all the faithfull saith that then he was iustified without workes and that his faith that is the Messias apprehended by his faith was counted vnto him for righteousnesse long after his conuersion Nowe as he who is a patterne for vs to follow is iustified so must we be iustified and no otherwise Thirdly as by Adams disobedience we are made sinners so by Christs obedience are we made righteous but