A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.

The fourth point: touching the iustifi∣cation of a sinner. (Book 4)

That we may see how farre we are to agree with them and where to differ, first I will set downe the doctrine on both parts, and secondly the maine diffe∣rences wherein we are to stand against them, euen to death.

Our doctrine touching the iustificatiō of a sinner, I propound in 4 rules.

Rule I. That, iustification is an action of God, whereby he absolueth a sin∣ner, & accepteth him to life euerlasting for the righteousnes & merit of Christ.

Rule II. That, iustification stands in two things: first in the remission of sinnes by the merit of Christ his death: secondly in the imputation of Christ his righteousnes; which is an other action of God whereby he accounteth & esteemeth that righteousnes which is in Christ, as the righteousnes of that sin∣ner which beleeueth in him. By Christ his righteousnes we are to vnderstand two things: first his sufferings specially in his death and passion, secondly his obedience in fulfilling the law: both which go togither: for Christ in suffering obeied, and obeying suffered. And the very shedding of his blood to which our saluation is ascribed, must not onely be considered as it is passiue, that is a suffering, but also as it is actiue, that is, an obedience, in which he shewed his exceeding loue both to his father and vs, and thus fulfilled the law for vs. This point if some had well thought on, they would not haue placed all iustificati∣on in remission of sinnes as they doe.

Rule III. That, iustification is from Gods meere mercie and grace, pro∣cured onely by the merit of Christ.

Rule IV. That, man is iustified by faith alone; because faith is that alone instrument created in the heart by the holy Ghost, whereby a sinner laieth hold of Christ his righteousnes, and applieth the same vnto himselfe. There is neither hope, nor loue, nor any other grace of God within man, that can doe this but faith alone.

The doctrine of the Romane Church touching the iustification of a sinner is on this manner.

I. They hold that before iustification there goes a preparation thereunto: which is an action wrought partly by the holy Ghost, and partly by the pow∣er of naturall freewill, whereby a man disposeth himselfe to his owne future iustification.

In the preparation they consider the ground of iustification, and things proceeding from it. The ground is faith, which they define to be a generall knowledge, whereby we vnderstand and beleeue that the doctrine of the word of God is true. Things proceeding from this faith are these; a sight of our sinnes, a feare of hell, hope of saluation, loue of God, repentance, & such like: all which, when men haue attained, they are then fully disposed (as they say) to their iustification.

This preparation beeing made, then comes iustification it selfe•• which is an action of God, whereby he maketh a man righteous. It hath two parts: the first, and the second. The first is, when a sinner of an euill man is made a good man. And to effect this, two things are required: first the pardon of sinne, which is one part of the first iustification: secondly the infusion of inward righteousnes, whereby the heart is purged and sanctified: and this habite of righteousnes stand specially in hope and charitie.

After the first iustification, followeth the second; which is, when a man of a good or iust man is made better and more iust: and this, say they, may pro∣ceede from workes of grace; because he which is righteous by the first iusti∣fication, can bring forth good workes: by the merit wherof, he is able to make himselfe more iust and righteous: and yet they graunt that the first iustificati∣on commeth onely of Gods mercie by the merit of Christ.

I. Our consent and difference.

Now let vs come to the points of difference betweene vs and them touch∣ing iustification.

The first maine difference is in the matter thereof, which shall be seene by the answer both of Protestant and Papist to this one question. What is the ve∣ry thing, that causeth a man to stand righteous before God, and to be accepted to life euerlasting: we answer, Nothing but the righteousnes of Christ, which consi∣steth partly in his sufferings, and partly in his actiue obedience in fulfilling the rigour of the law. And here let vs consider, how neere the Papists come to this answer, and wherein they dissent.

Consent I. They graunt, that in iustification sinne is pardoned by the me∣rits of Christ, and that none can be iustified without remission of sinnes: and that is well.

II. They graunt, that the righteousnes whereby a man is made righteous before God, commeth from Christ, and from Christ alone.

III. The most learned among them say, that Christ his satisfaction, and the merit of his death is imputed to euery sinner that doth beleeue, fora 1.1 his satisfaction before God: and hitherto we agree.

The very point of difference is this; we hold that the satisfaction made by Christ in his death, and obedience to the law, is imputed to vs and becomes our righteousnesse. They say, it is our satisfaction and not our righteousnesse whereby we stand righteous before God: because it is inherent in the person of Christ as in a subiect. Now the answer of the Papist to the former question is on this manner: The thing (saith he) that maketh vs righteous before God, and causeth vs to be accepted to life euerlasting, is remission of sinnes, and the habite of inward righteousnes, or charitie with the fruits thereof. We condis∣cend and graunt that the habite of righteousnes, which we call sanctification, is an excellent gift of God, and hath his reward of God; and is the matter of our iustification before man: because it serueth to declare vs to be reconciled to God, and to be iustified; yet we denie it to be the thing, which maketh vs of sinners to become righteous or iust before God.

And this is the first point of our disagreement in the matter of iustification: which must be marked; because if there were no more points of difference betweene vs, this one alone were sufficient to keepe vs from vniting of our religions: for hereby the Church of Rome doth rase the very foundation.

Now let vs see by what reasons we iustifie our doctrine: and secondly an∣swer the contrarie obiections.

Our reasons.

Reason I. That very thing which must ••e our righteousnes before God, must satisfie the iustice of the law, which saith, doe these things and thou shalt liue. Now there is nothing can satisfie the iustice of the law but the righteous∣nes obedience of Christ for vs. If any alleadge ciuill iustice, it is nothing: for Christ saith, Except your righteousnes exceede the righteousnes of the Scribes and Pharises, you can not enter into the kingdome of heauen. What? shall we say that workes doe make vs iust? that cannot be: for all mens workes are defe∣ctiue in respect of the iustice of the law. Shall we say our sanctification, where∣by we are renewed to the image of God in righteousnes and true holines? that also is imperfect and can not satisfie Gods iustice required in the law: as Isai hath said of himselfe and the people, Al our righteousnes is as a menstruous cloth. To haue a cleere conscience before God is a principall part of inward righ∣teousnes: and of it Paul in his owne person saith thus, I am priuie to nothing by my selfe, yet am I not iustified thereby, 2. Cor. 4.4. Therefore nothing can pro∣cure vnto vs an absolution and acceptance to life euerlasting, but Christs im∣puted righteousnes. And this will appeare, if we doe consider, how we must come one day before Gods iudgement seat, there to be iudged in the rigour of iustice: for when we must bring some thing that may counteruaile the iu∣stice of God; not hauing onely acceptation in mercie, but also approbation in iustice: God beeing not onely mercifull, but also a iust iudge.

II. Reason 2. Cor. 5.21. He which knew no sinne, was made sinne for vs, that

we might be made the righteousnes of God which is in him. Whence I reason thus: As Christ was made sinne for vs, so are we made the righteousnes of God in him: but Christ was made sinne, or, a sinner by imputation of our sinnes, he beeing in himselfe most holy: therefore a sinner is made righteous before God, in that Christs righteousnesse is imputed and applied vnto him. Now if any shall say, that man is iustified by righteousnes infused: then by like reason, I say Christ was made sinne for vs by infusion of sinne, which to say is bla∣sphemie. And the exposition of this place by Saint Hierome is not to be de∣spised. Christ (saith he) beeing offered for our sinnes, tooke the name of sinne that we might be made the righteousnes of God in him, Not ours nor in vs. If this righte∣ousnesse of God be neither ours nor in vs, then it can be no inherent righte∣ousnesse, but must needes be righteousnesse imputed. And Chrysostome arrow_forward on this place saith, It is called Gods righteousnesse, because it is not of workes, and be∣cause it must be without all staine or want: and this cannot be inherent righte∣ousnes. Anselme saith, He is made sinne as we are made iustice: not ours but Gods: not in vs but in him: as he is made sinne not his owne but ours: not in himselfe, but in vs.

Reason III. Rom. 5.19. As by one mans disobedience many were made sin∣ners: so by the obedience of one, shall many be made righteous: marke here is a com∣parison betweene the first and second Adam. And hence I reason thus. As by the disobedience of the first Adam men were made sinners: so by the obe∣dience of the second Adam, are we made righteous. Now we are not onely made sinners by propagation of naturall corruption, but by imputation. For Adams first sinne was the eating of the forbidden fruit: which very act is no personall offence, but is imputed to all his posteritie, in whō we haue all sinned. Thea 1.2 Fathers call this very sinne Adams hand-writing, making vs debters vn∣to God. And therefore in like manner the obedience of Christ is made the righteousnes of euery beleeuer, not by infusion but by imputation.

IV. Reason. A satisfaction made for the want of that iustice or obedience which the law requires at our hands, is accepted of God as the iustice it selfe. But Christs obedience is a satisfaction made for the want of that iustice or o∣bedience which the law requires, as the Papists themselues auouch. Therfore this satisfaction is our iustice. And me thinkes, the Papists vpon this conside∣ration haue little cause to dissent from vs. For if they make Christs obedience their satisfaction, why should they not fully close hands with vs, and make it their iustice also.

V. Reason. The consent of the ancient Church. Bernard saith, epist. 190. The iustice of an other is a assigned vnto man, who wanted his owne: man was indebted and man made paiment. The satisfaction of one is imputed to all. And, why may not iustice be from an other, as well as guiltines is from an other. And in Cant. serm. 25. It sufficeth me, for all righteousnes to haue him alone mercifull to me, against whome I haue sinned. And, Not to sinne is Gods iustice, mans iustice is the mercifulnes of God. And serm. 61. Shall I sing mine owne righteousnes, Lord I will remember thy righteousnes alone: for it is mine also: in that euen thou art made vnto me righteous∣nes of God. What, shall I feare least that one be not sufficient for vs both? it is not a short cloke that cannot couer two: it will couer both thee and me largely beeing both

a large and eternall iustice. August. on Psal. 22. He praieth for our faults, and hath made our faults his faults, that he might make his iustice our iustice.

Obiections of Papists.

Obiections of the Papists proouing inherent righteousnesse to be in the matter of our iustice before God, are these. I. Obiect. It is absurd, that one man should be made righteous by the righteousnes of an other: for it is as much as if one man were made wise by the wisdome of an other. Ans. It is true, that no man can be made righteous by the personall righteousnes of an other, because it pertaines onely to one man. And because the wisdome that is in one man, is his altogether wholly, it can not be the wisdome of an other: no more then the health and life of one bodie, can be the health of an other. But it is otherwise with the righteousnes of Christ: it is his indeede, because it is inherent in him as in a subiect: it is not his alone, but his and ours together by the tenour of the Couenant of grace. Christ as he is a Mediatour is giuen to euery beleeuer as really and truly, as land is giuen from man to man: and with him are giuen all things that concerne saluation; they beeing made ours by Gods free gift: among which, is Christ his righteousnes. By it therefore, as beeing a thing of our owne, we may be iustified before God, and accepted to life euerlasting.

II. Obiect. If a sinner be iustified by Christ his righteousnes, then euery be∣leeuer shall be as righteous as Christ: and that can not be. Ans. The proposi∣tion is false: for Christ his righteousnes is not applied to vs according as it is in Christ; neither according to the same measure, nor the same maner. For his obedience in fulfilling the law, is aboue Adams righteousnes, yea aboue the righteousnes of all Angels. For they were all but creatures, & their obedience the obedience of creatures: but Christ his obedience is the obedience or righ∣teousnes of god: so tearmed Rom. 1.17, 18. 2. Cor. 5.21. not only because god accepted of it, but because it was in that person which is very God. When Christ obeied, God obeyed: and when he suffered, God suffered: not because the godhead suffered or performed any obedience, but because the person which according to one nature is God, performed obedience and suffered. And by this meanes his righteousnesse is of infinite value, price, merit, and ef∣ficacie. Hence also it commeth to passe, that this obedience of Christ serueth not onely for the iustifying of some one person (asa 1.3 Adams did) but of all and euery one of the Elect: yea it is sufficient to iustifie many thousand worldes. Now to come to the point, this righteousnes that is in Christ, in this large∣nesse and measure; is pertaining to vs in a more narrow skantling: because it is onely receiued by faith b 1.4 so farreforth, as it serueth to iustifie any particular beleeuer. But they vrge the reason further, saying: If Christ his righteousnes be the righteousnes of euery beleeuer, then euery man shauld be a Sauiour; which is absurb. Answ. I answer as before, and yet more plainely thus: Christ his righteousnesse is imputed to the person of this or that man, not as it is the price of redemption for all mankind, but as it is the price of redemption for one particular man: as for example, Christ his righteousnes is imputed to Pe∣ter, not as it is the price of redemption for all, but as it is the price of redemp∣tion for Peter. And therefore Christ his righteousnesse, is not applyed

to any one sinner in that largenes and measure, in which it is in the person of Christ: but onely so farforth as it serueth to satisfie the law for the said sinner, and to make his person accepted of God as righteous, and no further.

III. Obiect. If we be made righteous by Christ his righteousnes truly, then Christ is a sinner truly by our sinnes: but Christ is not indeed a sinner by our sinnes. Ans. We may with reuerence to his maiestie in good manner say, that Christ was a sinner, and that truly: not by any infusion of sinne into his most holy person, but because our sinnes were laide on him: thus saith the holy Ghost, he which knew no sinne was made sinne for vs, and he was counted with sinners, Isa. 53. 12. yet so, as euen then in himselfe he was without blot, yea more holy then all men and angels. On this manner saide arrow_back Chrysostome arrow_forward , 2. Cor. 3. God permitted Christ to be condemned as a sinner. Againe, He made the iust one to be a sinner, that he might make sinners iust.

IV. Obiect. If a man be made righteous by imputation, then God iudgeth sinners to be righteous: but God iudgeth no sinner to be righteous, for it is a∣bomination to the Lord. Ans. When God iustifieth a sinner by Christ his righteousnes, at the same time, he ceaseth in regard of guiltines to be a sinner: and to whome God imputeth righteousnes, them he sanctifieth at the very same instant by his holy Spirit: giuing also vnto originall corruption his deadly wound.

V. Obiect. That which Adam neuer lost, was neuer giuen by Christ: but he neuer lost imputed righteousnes: therefore it was neuer giuen vnto him. Ans. The proposition is not true: for sauing faith, that was neuer lost by A∣dam, is giuen to vs in Christ: and Adam neuer had this priuiledge, that after the first grace should follow the a 1.5second: and therefore being left to himselfe, he fell from God: and yet this mercie is vouchsafed to all beleeuers, that after their first conuersion God will still confirme them with new grace: and by this meanes, they perseuere vnto the ende. And whereas they say, that Adam had not imputed righteousnes: I answer, that he had the same for substance, though not for the manner of applying by imputation.

VI. Obiect. Iustification is eternall: but the imputation of Christ his righte∣ousnes is not eternall, for it ceaseth in the end of this life: therfore it is not that which iustifieth a sinner. Ans. The imputation of Christs righteousnes is euer∣lasting: for he that is esteemed righteous in this life by Christ his righteous∣nes, is accepted as righteous for euer; and the remission of sinnes graunted in this life, is for euer continued. And though sanctification be perfect in the world to come, yet shall it not iustifie: for we must conceiue it no otherwise after this life, but as a fruit springing from the imputed righteousnes of Christ, without which it could not be. And a good childe will not cast away the first garment, because his father giues him a second. And what if inward righte∣ousnes be perfect in the ende of this life, shall we therefore make it the matter of our iustification? God forbid. For the righteousnes whereby sinners are iu∣stified, must be had in the time of this life, before the pangs of death.

II. Difference about the manner of iustification.

All, both Papists and Protestants agree, that a sinner is iustified by faith. This agreement is onely in word, and the difference betweene vs is great in∣deede.

And it may be reduced to these three heads. First, the Papist saying that a man is iustified by faith: vnderstandeth a generall or a Catholike faith, whereby a man beleeueth the articles of religion to be true. But we holde that the faith which iustifieth, is a particular faith whereby we apply to our selues the promises of righteousnes and life euerlasting by Christ. And that our o∣pinion is the trueth, I haue prooued before: but I wil adde a reason or twaine.

• I. Reason. The faith whereby we liue, is that faith whereby we are iustified: but the faith whereby we liue spiritually, is a particular faith whereby we ap∣ply Christ vnto our selues, as Paul saith, Gal. 2.20. I liue, that is, spiritually, by the faith of the sonne of God, which faith he sheweth to bee a particular faith in Christ, in the very wordes following, who hath loued me and giuen himselfe for me particularly: and in this manner of beleeuing Paul was and is an example to all that are to be saued. 1. Tim. 1.16. and Phil. 3.15.
• ...

  II. Reason. That which we are to aske of God in praier, we must beleeue it shal be giuen vs, as we aske it: but in praier we are to aske the pardon of our owne sinnes, and the merit of Christs righteousnes for our selues: therfore we must beleeue the same particularly. The proposition is a rule of Gods word, requiring that in euery petition wee bring a particular faith, whereby wee be∣leeue, that the thing lawfully asked, shall be giuen accordingly. Matth. 11.24. The minor is also euident, neither can it be denied: for we are taught by Christ himselfe to pray on this manner, Forgiue vs our debts: and to it we say, Amen, that is, that our petitions shall without doubt be graunted vnto vs. Aug. serm. de Temp. 182.

  And here note, that the Church of Rome in the doctrine of iustification by faith cuts off the principall part and propertie thereof. For in iustifying faith two things are required: first Knowledge reuealed in the word touching the meanes of saluation: secondly an Applying of things knowne vnto our selues, which some call affiance. Nowe the first they acknowledge, but the se∣cond, which is the very substance and principall part thereof, they denie.

• III. Reason. The iudgement of the auncient Church. a 1.6 August. I demande nowe, doest thou beleeue in Christ, O sinner? Thou saiest, I beleeue. What beleeuest thou? that all thy sinnes may freely be pardoned in him. Thou hast that which thou beleeuest.b 1.7 Bernard. The Apostle thinketh that a man is iustified freely by faith. If thou beleeuest that thy sinnes cannot bee remitted but by him alone against whome they were committed: but goe further and beleeue this too, that by him thy sinnes are forgiuen thee. This is the testimonie which the holy Ghost giueth in the heart: saying, thy sinnes are forgiuen thee. Cyprian. c 1.8 God promiseth thee immortalitie, when thou goest out of this world, and doest thou doubt? This is indeed not to know God, and this is for a member of the Church in the house of faith not to haue faith. If wee beleeue in Christ, let vs beleeue his wordes and promises, and wee shall neuer die, and shall come to Christ with ioyfull securitie with him to raigne for euer.

The II. difference touching faith in the act of iustification, is this. The Pa∣pist saith, we are iustified by faith, because it disposeth a sinner to his iustifica∣tion after this manner: By faith (saith he) the mind of man is inlightened in the knowledge of the lawe and gospell: knowledge stirs vp a feare of hell with a

consideration of the promise of happines, as also the loue & feare of God, & hope of life eternall. Now when the heart is thus prepared, God infuseth the habit of charitie & other vertues, wherby a sinner is iustified before god. We say otherwise, that faith iustifieth because it is a supernaturall Instrument cre∣ated by God in the heart of man at his conuersion, whereby he apprehendeth and receiueth Christs righteousnes for his iustification.

In this their doctrine is a twofold error: I. that they make faith which iusti∣fieth, to goe before iustification it selfe, both ••or order of nature, as also for time: whereas by the worde of God, at the very instant, when any man belee∣ueth first, he is then iustified and sanctified. For he that beleeueth, eateth and drinketh the bodie and blood of Christ, and is alreadie passed from death to life. Ioh. 6.54. The second is, that faith beeing nothing else with them but an illumination of the minde, stirreth vp the will: which beeing mooued & hel∣ped, causeth in the heart many spirituall motions: and thereby disposeth man to his future iustification. But this indeed is as much as if we should say, that dead men onely helped, can prepare themselues to their future resurrection. For we are all by nature dead in sinne, and therefore must not onely be in∣lightened in mind, but also renued in will, before we can so much as wil or de∣sire that which is good. Nowe we (as I haue said) teach otherwise: that faith iu∣stifieth as it is an instrument to apprehend and apply Christ with his obedi∣ence; which is the matter of our iustification. This is the trueth, I prooue it thus. In the couenant of grace two things must be considered: the substance thereof, and the condition. The substance of the couenant is, that righteousnes and life euerlasting, is giuen to Gods Church and people by Christ. The condition is, that we for our parts, are by faith to receiue the foresaid benefits: and this condition is by grace as well as the substance. Now then, that we may attaine to saluation by Christ, he must be giuen vnto vs really, as he is propounded in the tenour of the foresaid couenant. And for the giuing of Christ, God hath appointed speciall ordinances, as the preaching of the word, and the admini∣stration o•• ••••e Sacraments. The word preached is the power of God to salua∣tion to euery one that beleeues: and the end of the sacraments is to communi∣cate Christ with all his benefits to them that come to be partakers thereof: as is most plainely to be seene in the supper of the Lord, in which the giuing of bread and wine to the seuerall communicants, is a pledge and signe of Gods particular giuing of Christs bodie and blood with all his merits, vnto them. And this giuing on Gods part cannot be effectuall without receiuing on our parts: and therfore faith must needes be an instrument or hand to receiue that which God giueth, that we may find comfort by this giuing.

The III. difference concerning faith is this: the Papist saith, that a man is iustified by faith: yet not by faith alone, but also by other vertues, as hope, loue, the feare of God, &c. The reasons which are brought to maintaine their opinion are of no moment.

• I. Reason. Luke 7.47. Many sinnes are forgiuen her, a 1.9 because shee loued much. Whence they gather that the woman here spoken of, was iustified and had the pardon of sinnes by loue. Ans. In this text, loue is not made an impulsiue cause to mooue God to pardon her sinnes, but onely a figne to shew and ma∣nifest

• that God had alreadie pardoned them. Like to this is the place of Iohn who saith, 1. Ioh. 3. 14. We are translated from death to life, because wee loue the brethrē: where loue is no cause of the chāge, but a signe & consequent therof.
• II. Reason. Gal. 5.6. Neither circumcision, nor vncircumeision auaileth any thing, but faith that worketh by loue. Hence they gather that faith doeth iustifie togither with loue. Ans. The propertie of true faith is, to apprehend and re∣ceiue something vnto it selfe: and loue, that goes alwaies with faith, as a fruite and an vnseparable companion thereof, is of another nature. For it doeth not receiue in, but as it were giue out it selfe in all the duties of the first and second table towards God and man: and this thing faith by it selfe cannot doe: and therefore Paul saieth, that faith worketh by loue. The hand hath a propertie to reach out it selfe, to lay hold of any thing, and to rec••••ue a gift: but the hand hath no propertie to cut a peece of wood of it selfe, without saw or knife, or some like instrument: & yet by help of thē, it can either deuide or cut. Euen so it is the nature of faith, to goe out of it selfe & to receiue Christ into the heart: as for the duties of the first and second table, faith cannot of it selfe bring them forth; no more then the hand can deuide or cut: yet ioyne loue to faith, & then can it practise duties commended concerning God and man. And this I take to be the meaning of this text, which speaketh not of iustification by faith, but onely of the practice of common duties, which faith putteth in execution by the helpe of loue.
• III. Reason. Faith is neuer alone, therefore it doth not iustifie alone. Ans. The reason is naught, and they might as well dispute thus. The eie is neuer a∣lone from the head, and therefore it seeth not alone: which is absurd. And though in regard of substance the eie be neuer alone, yet in regard of seeing, it is alone: and so though faith subsist not without loue and hope and other graces of god, yet in regard of the act of iustification it is alone without thē al.
• IV. Reason. If faith alone doe iustifie, then we are saued by faith alone: but we are not saued by faith alone; and therefore not iustified by faith alone. Ans. The proposition is false: for more things are requisite to the maine ende then to the subordinate meanes. And the assumption is false: for wee are saued by faith alone, if we speake of faith as it is an instrument apprehending Christ for our saluation.
• V. Reason. We are saued by hope: therefore not by faith alone. Ans. Wee are saued by hope, not because it is any cause of our saluation. Pauls meaning is onely this: that we haue not saluation as yet in possession, but waite patiently for it, in time to come to be possessed of vs, expecting the time of our full de∣liuerance: that is all, that can iustly be gathered hence.

Nowe the doctrine which we teach on the contrarie is, That a sinner is iusti∣fied before God by faith: yea, by faith alone. The meaning is, that nothing with∣in man, and nothing that man can do either by nature or by grace concurreth to the act of iustification before God, as any cause thereof, either efficient, material, formal, or final, but faith alone: all other gifts & graces, as hope, loue, the feare of God, are necessarie to saluation, as signes thereof, & cōsequents of faith. Nothing in mā cōcurs as any cause to this work but by faith alone. And faith it selfe is no principall but onely an instrumentall cause whereby we re∣ceiue,

apprehend, and apply Christ and his righteousnesse for our iustificatiō.

Reason I. Ioh. 3.14,15. As Moses lift vp the serpent in the wildernesse, so must the sonne of man be lift vp: that whosoeuer beleeueth in him shall not perish but haue euerlasting life. In these words Christ makes a comparison on this maner: when any one of the Israelites were stung to death by fierie serpents: his cure was not by any phisicke surgerie, but onely by the casting of his eies vp to the brasen serpent, which Moses had erected by Gods commandement: euen so in the cure of our soules, when we are stung to death by sinne, there is nothing required within vs for our recouery, but onely that we cast vp and fixe the eye of our faith on Christ and his righteousnes.

Reason II. The exclusiue formes of speech vsed in scripture prooue thus much. We are iustified freely, not of the lawe, not by the lawe, without the lawe, without workes, not of workes, not according to workes, not of vs, not by the workes of the lawe but by faith. Gal. 2.16. All boasting excluded, onely beleeue. Luk. 8.50. These distinctions, whereby workes and the lawe are excluded in the work•• of iustification, doe include thus much: that faith alone doth iustifie.

Reason III. Very reason may teach thus much: for no gift in man is apt & fit as a spirituall hand to receiue & apply Christ and his righteousnes vnto a sinner, but faith. Indeede loue, hope, the feare of God, and repentance, haue their seuerall vses in men, but none serue for this ende to apprehend Christ and his merits; none of them all haue this receiuing propertie: and therefore there is nothing in man, that iustifieth as a cause but faith alone.

Reason IV. The iudgement of the auncient Church. Ambr. on Rom. 4. They are blessed to whome without any labour or worke done, iniquities are re∣mitted and sinne couered: no workes or repentance required of them, but onely that they beleeue. And cap. 3. Neither working any thing, nor requiting the like, are they iustified by faith alone through the gift of God. And 1. Cor. 1. this is ap∣pointed of God that whosoeuer beleeueth in Christ shall be saued without any worke by faith alone, freely receiuing remission of sinnes. a 1.10 Augustine, There is one pro∣pitiation for all sinnes, to beleeue in Christ. Hesyc. on Leuit. lib. 1. c. 2. Grace which is of mercy is apprehended by faith alone and not of workes. Bernard. b 1.11 Whosoe∣uer is pricked for his sinnes and thirsteth after righteousnes, let him beleeue in thee, who iustifieth the sinner, and beeing iustified by Faith alone, he shall haue peace with God. arrow_back Chrysost. on Gal. 3. They said, he which resteth on faith alone•• is accursed: but Paul sheweth, that he is blessed which resteth on faith alone. Basil. de Humil. Let man acknowledge himselfe to want true iustice, and that he is iustified onely by faith in Christ. Origen. on c. 3. Rom. Wee thinke that a man is iustified by faith without the workes of the lawe: and he saith iustification by faith alone sufficeth, so as a man onely beleeuing may be iustified. And, therefore it lieth vpon vs —, to search who was iustified by faith without works. And for an exāple, I thinke vpon the theife who beeing crucified with Christ, cried vnto him, Lord remember me when thou cō∣mest into thy kingdome: and there is no other good worke of his mentioned in the Gospell: but for this alone faith, Iesus saith vnto him, This night thou shalt be with me in paradise.

III. Difference.

The third difference about iustification is concerning this point, namely,

how farreforth good workes are required thereto.

The doctrine of the Church of Rome is, that there be two kinds of iustifi∣cation: the first and the second, as I haue said. The first is, when one of an e∣uill man is made a good man: and in this, workes are wholly excluded, it bee∣ing wholly of grace. The second is, when a man of a iust man is made more iust. And this they will haue to proceede from workes of grace: for (say they) as a man when he is once borne can by eating and drinking make himselfe a bigger man, though he could not at the first make himselfe a man: euen so, a sinner hauing his first iustification, may afterward by grace make himselfe more iust. Therefore they hold these two things: I. that good works are me∣ritorious causes of the second iustification, which they tearme Actual: II. that good works are means to increase the first iustificatiō, which they cal habitual.

Now let vs see how farforth we must ioyne with them in this point. Our consent therefore stands in three conclusions.

• I. That good workes done by them that are iustified doe please God, and are approoued of him, and therefore haue a reward.
• II. Good workes are necessarie to saluation two waies: first, not as causes thereof, either conuersant, adiuvant, or procreant: but onely as consequents of faith: in that they are inseparable companions and fruits of that faith, which is indeede necessarie to saluation. Secondly they are as necessarie as markes in a way, and as the way it selfe directing vs vnto eternall life.
• III. We hold and beleeue, that the righteous man, is in some sort iustified by works: for so the holy Ghost speaketh plainely and truly, Iam. 2.21. That Abraham was iustified by workes.

Thus farre we ioyne with them: and the very difference is this. They say, we are iustified by workes, as by causes thereof: we say, that we are iustified by workes as by signes and fruits of our iustification before God, and no o∣therwise: and in this sense must the place of S. Iames be vnderstood, that A∣braham was iustified, that is, declared and made manifest to be iust indeed by his obedience, and that euen before God. Now that our doctrine is the truth, it will appeare by reasons on both parts.

Our reasons.

I. Rom. 3.28. We conclude that a man is iustified by faith without the workes of the law. Some answer, that ceremoniall workes be excluded here: some, that morall works: some, works going before faith. But let them deuise what they can for themselues, the truth is, that Paul excludeth all works whatsoeuer, as by the very text will appeare. For v. 24. he saith, We are iustified freely by his grace: that is, by the meere gift of God: giuing vs to vnderstand, that a sinner in his iustification is meerely passiue, that is, doing nothing on his part where∣by God should accept him to life euerlasting. And v. 27. he saith, iustification by faith excludeth all boasting: and therefore all kind of works are thereby ex∣cluded; and specially such as are most of all the matter of boasting, that is, good workes. For if a sinner, after that he is iustified by the merit of Christ, were iustified more by his owne workes, then might he haue some matter of boasting in himselfe. And that we may not doubt of Pauls meaning, consider and read Eph. 2.8,9. By grace (saith he) you are saued t••rough faith: and that

not of your selues, it is the gift of God: not of workes least any man should boast him∣selfe. Here Paul excludes all and euery worke, and directly workes of grace themselues as appeares by the reason following: For we are his workemanshippe created in Christ Iesus vnto good workes: which God hath ordained that we•• should walke in them. Nowe let the Papists tell me, what bee the workes which God hath prepared for men to walke in, and to which they are regenerate, vnlesse they bee the most excellent workes of grace, and let them marke howe Paul excludes them wholly from the worke of iustification and salua∣tion.

II. Gal. 5.3. If ye be circumcised, ye are bound to the whole lawe, and ye are abo∣lished from Christ. Here Paul disputeth against such men as would bee saued partly by Christ, and partly by the workes of the lawe: hence I reason thus. If a man will be iustified by workes, he is bound to fulfill the whole lawe, accor∣ding to the rigour thereof: that is Pauls ground. I nowe assume: no man can fullfill the lawe according to the rigour thereof: for the liues and workes of most righteous men are imperfect, and stained with sinne: and therefore they are taught euery day, to say on this manner: forgiue vs our debts. Againe our knowledge is imperfect, and therefore our faith, repentance, and sanctifi••atiō is answerable. And lastly, the regenerate man is partly flesh and partly spirit: and therefore his best workes are partly from the flesh, and in part one∣ly spirituall. Thus then for any man to bee bound to the rigour of the whole lawe, is as much as if he were bound to his owne damnation.

III. Election to saluation is of grace without workes; therefore the iustifi∣cation of a sinner is of grace alone without workes. For it is a certen rule, that the cause of a cause is the cause of a thing caused. Now grace without workes is the cause of election, which election is the cause of our iustification: & ther∣fore grace without workes is the cause of our iustification.

IV. A man must first be fully iustified before he can doe a good worke: for the person must first please God before his works can please him. But the person of a sinner cannot please God till he be perfectly iustified: and there∣fore till hee be iustified, he cannot doe so much as one good worke. And thus good workes cannot be any meritorious causes of iustification, after which they are both for time, and order of nature. In a word, whereas they make two distinct iustifications: we acknowledge that there be degrees of sanctification, yet so as iustification is onely one, standing in remission of sinnes and Gods acceptation of vs to life euerlasting by Christ: and this iustification hath no degrees but is perfect at the very first.

Obiections of Papists.

Psal. 7.8. Iudge me according to my righteousnesse. Hence they reason thus, if Dauid be iudged according to his righteousnes then may he be iustified ther∣by: but Dauid desires to be iudged according to his righteousnes: and there∣fore he was iustified thereby. Ans. There be two kindes of righteousnesse, one of the person, the other of the cause or action. The righteousnes of a mans person, is whereby it is accepted into the fauour of God into life eternall. The ••ighteousnes of the action or cause is, when the action or cause is iudged of

God to be good and iust. Nowe Dauid in this psalme, speaketh onely of the righteousnesse of the action, or innocency of his cause, in that he was falsely charged to haue sought the kingdome. In like manner it is said of Phineas, Psal. 166.31. that his fact in killing Zimri and Cosbie, was imputed to him for righteousnes: not because it was a satisfaction to the lawe, the rigour whereof could not be fulfilled in that one worke; but because God accepted of it as a iust worke, and as a token of his righteousnes and zeale for Gods glorie.

II. Obiect. The Scripture saith in sundrie places, that men are blessed which doe good workes. Psal. 119.1. Blessed is the man that is vpright in heart, & wal∣keth in the lawe of the Lord. Ans. The man is blessed that indeauoureth to keep Gods commandements. Yet is he not blessed simply, because hee doth so; but because he is in Christ, by whome he doeth so: and his obedience to the lawe of God is a signe thereof.

III. Obiect. When man confesseth his sinnes and humbleth himselfe by praier and fasting, Gods wrath is pacified and staied: therefore praier and fa∣sting are causes of iustification before God. Answ. Indeede men that truely humble themselues by praier and fasting, doe appease the wrath of God: yet not properly by these actions, but by their faith expressed and testified in thē, whereby they apprehend that which appeaseth Gods wrath, euen the merits of Christ, in whome the Father is well pleased: and for whose sake alone he is well pleased with vs.

IV. Obiect. Sundrie persons in Scripture are commended for perfection•• as Noe, and Abraham, Zacharie, and Elizabeth: and Christ biddeth vs all bee perfect: and where there is any perfection of workes, there also workes may iustifie. Ans. There be two kinds of perfection: perfection in parts, and perfe∣ction in degrees. Perfection in part is, when being regenerate, and hauing the seedes of all necessarie vertues, wee indeauour accordingly to obey God, not in some few, but in all and euery part of the law: as Iosias turned vnto God ac∣cording to all the law of Moses. Perfection in degrees is, when a man keepeth euery commandement of God, and that according to the rigour thereof, in the very highest degree. Nowe then whereas we are commanded to be perfe∣cted, and haue examples of the same perfection in scripture: both commande∣ments and examples must be vnderstood of perfection in parts, and not of perfection in degrees, which cā••ot be attained vnto in this life; though we for our parts, must daily striue to come as neere vnto it, as possibly we can.

V. Obiect. 2. Cor. 4. 17. Our momentany afflictions worke vnto vs a greater mea∣s••re of glorie: nowe if afflictions worke our saluation, then workes also doe the same. Ans. Afflictions worke saluation, not as causes procuring it, but as means directing vs thereto. And thus alwaies must we esteeme of works, in the mat∣ter of our saluation, as of a certen way, or a marke therein, directing vs to glo∣rie, not causing and procuring it: as Bernard saith they are,* 1.12 via Regni non causa regnandi. The waie to the kingdome, not the cause of raigning there.

VI. Obiect. We are iustified by the same thing whereby we are iudged: but we are iudged by our good works: therfore iustified also. Ans. The propo∣sition is false: for iudgement is an act of God, declaring a man to bee iust that is alreadie iust: and iustification is another distinct act of God, whereby he

maketh him to be iust, that is by nature vniust. And therefore in equitie the last iudgement is to proceede by workes: because they are the fittest meanes to make triall of euery mans cause, and serue fitly to declare whome God hath iustified in this life.

VII. Obiect. Wicked men are condemned for euill workes: and therefore righteous men are iustified by good workes. Ans. The reason holdeth not: for there is great difference betweene euill and good workes. An euill worke is perfectly euill, and so deserueth damnation: but there is no good worke of a∣ny man that is perfectly good: and therefore cannot iustifie.

VIII. Obiect. To beleeue in Christ is a worke, and by it we are iustified: & if one worke doe iustifie, why may we not be iustified by all the workes of the law. Ans. Faith must be considered two waies: first, as a worke, qualitie, or vertue: secondly as an Instrument, or an hand reaching out it selfe to receiue Christs merit. And we are iustified by faith, not as it is a work, vertue, or qua∣litie: but as it is an instrument to receiue and apply that thing whereby we are iustified. And therefore it is a figuratiue speech to say, We are iustified by faith. Faith considered by it selfe maketh no man righteous: neither doth the actiō of faith which is to apprehend, iustifie: but the obiect of faith, which is Christs obedience apprehended.

These are the principall reasons commonly vsed: which as we see, are of no moment. To conclude therefore we holde: that workes concurre to iustifica∣tion, and that we are iustified thereby as by signes and effects, not as cau∣ses: for both the beginning, middle, and accomplishment of our iustification is onely in Christ: and hereupon Iohn saith, If any man (beeing already iustifi∣ed) sinne, we haue an aduocate with the father, Iesus Christ, and he is the propitiation for our sinnes. And to make our good workes meanes or causes of our iustifi∣cation, is to make euery man a Sauiour to himselfe.

Notes

• a 1.1

  Bellarm. de iustif. lib. 2. cap. 7.
• a 1.2

  Iren. lib. 5. cap. 17.

  Chrysost. ho∣mil. ad Neo∣ph.
• a 1.3

  namely for himselfe.
• b 1.4

  As any one starre partakes in the whole light of the ••un with the rest of the starres, so far forth as the saide: light makes it to shine.
• a 1.5

  we haue & posse & velle, he had no more but posse si vellet, and he wanted velle quod posset. Au∣gust. de cor∣rept. & gra. cap. 11.
• a 1.6

  de verb. dei serm. 7.
• b 1.7

  S••rm. 1. d•• Annunc.
• c 1.8

  Serm. de Natal.
• a 1.9

  Particula non causalis∣sed illatiua vel rationa∣lis.
• a 1.10

  de verbis dom•• ser. 4••.
• b 1.11

  supra Can. serm. 22.
• * 1.12

  Lib. d•• grat. & lib. ••rbit.