Galatians 2:15–16

Here Paul laies downe the second reason of his reproofe; it is framed thus. That, which we defend, both in iudgement, and practise, that must we vrge, and not the contrarie: but iustification by faith without workes we defend both in iudgement, and practise: therefore we must vrge it, and not the contrarie, namely, the necessarie obseruation of the law.

The maior is wanting: the minor is expressed in the 16. v. and it is amplified by an argument of things diuers, thus: Though we be Iewes, to whome the law was giuen: yet we forsake the law, and looke to be iustified by the faith of Christ. Secondly, the minor is confirmed by a testimony of the psalme: v. 16. by the workes of the law, no flesh shall be iustified.

Here two points are to be handled. One, of the distinction of the Iewes and Gentiles: the other, of iustification.

Touching the distinction of Iewes, and Gentiles, sundrie points are to be handled. The first, what is the cause of this distinction. Ans. The good will and pleasure of God. Moses saith, God chose the Israelites aboue all nations, Deut. 7. 6. he loued them, Deut. 10. 15. when he deuided the nations, Iacob was his portion, Deut. 32. 8. He knew them aboue all nations, saith Amos 3. 1. And he chose them, because he loued their fathers, Deut. 4. 37. Hence we gather, the free Election of God: and that they are deceiued, who thinke, that there was no difference of Iewes and Gentiles in respect of God, but in respect of themselues: because the one imbraced Christ, the other refused Christ. But there cannot be a refusall, where the Messias was not knowne: and among the Gentiles he was not so much as named. Rom. 15. 20.

The second point is, wherein stands the difference of Iewes and Gentiles. Ans. Here the Iewes are opposed to sinners of the Gentiles: and therefore by the Iewes, are meant an holy, and peculiar people. The distinction therefore lies in this, that the one was holy, the other prophane: the one in the couenant, the other out of the couenant. Rom. 9. 4, 5. Psal. 147. 20. Here two errours must be auoided. One, that the difference lay in earthly things: which is not true. For the law was giuen to the Israelites: and it was a schoolemaster to Christ, Gal. 3. and, an introduction to a better hope, Hebr. 7. 19. The second errour is, that they differed onely in this, that Christ was more plentifully and fully reuealed to the Iewes: more darkly, and sparingly to the Gentiles. But it was otherwise. For the Gentiles were without God, and Christ, Eph. 2. 12. and they were left to themselues, to walke in their owne waies, Act. 14. 16.

The third point is, how long this difference indured? Ans. Till the death of Christ. For the disciples were forbidden to goe into the way of the Gentiles. Math. 10. 5. And Christ saith, that he was not sent, but to the lost sheepe of the house of Israel, Mat. 15. 22. It may be obiected, that here we see the difference of Iewes, and Gentiles, is standing, long after the ascension of Christ. Ans. Christ in his death did fully merit the abolishment of this difference. Eph. 2. neuerthelesse the execution of this abolishment was by degrees: and it was at this time begunne by the ministerie of the Apostles, yet not accomplished.

The last point is, that the Iewes are an holy people by nature: not because holines is conuaied to them by generation, but because euen from their beginning, and birth, by vertue of the couenant, they are holy. If the roote be holy, the branches are holy, Rom. 11. 16. If either of their parents beleeue, their children are holy. 1. Cor. 7. 14. In a ciuill contract, the father and his heire make but one person, and the father couenants for himselfe, and his posteritie: euen so, in the couenant of grace, he beleeues for himselfe, and withall makes his posteritie partaker of the said couenant: and thus the posteritie becomes holy. It may be obiected, that whatsoeuer is borne of flesh is flesh. Ans. The parent sustaines a double person. First, he is to be considered as a child of Adam, and thus he brings forth a child, hauing with Adams nature, Adams corruption. Againe, he is to be considered as a beleeuer: and thus albeit he doth not propagate his faith and holines to his child, yet by meanes of his saith, his child is in the couenant, and consequently is to be accounted holy in the iudgement of charitie, till God manifest the contrarie. Againe, it may be obiected, that if the children of beleeuing parents be borne holy, they want originall finne. Ans. The children also sustaine two persons. First, they are to be considered as children of the first Adam: and thus they are conceiued and borne in sinne, and are children of wrath. Againe, they are to be considered as children of beleeuing parents: and thus by meanes of the couenant, they are children of God; and originall sinne which is in them is couered from their first beginning, and not imputed to them.

The vse. There was no absolute necessitie of circumcision. For they which died before the eight day, were borne holy, and consequently, in the couenant: and therefore might be saued. And thus Baptisme was not of absolute necessitie: for the children of beleeuers are borne holy and Christian: and therefore dying in the want of baptisme, may for all that be saued. The seale of the couenant is not of like necessitie, with the couenant it selfe.

Secondly, here we learne, that it is not the act of baptisme to conferre the first grace: but onely to confirme, and seale it vnto vs. Adoption, and life beginnes not in baptisme, but before. If the roote be holy, the branches springing thence are holy. We are borne Christians, if our parents beleeue, and not made so in baptisme.

Lastly, if we be borne holy: it is our shame that we haue made no more proceeding in holines, then we haue done: the most remaine ignorant, and vnreformed; and they of the better sort, either stand at a stay, or goe backward.

The second point is, concerning Iustification in the 16. v. of which sundrie things are there propounded. And first, I will beginne with the name. The word, Iustifie, is borrowed from courts of iudgement, and signifies a iudiciall act. Otherwhiles it is put for the action of the iudge, and then it signifies to absolue, or to pronounce innocent. Thus Paul saith, Act. 13. 39. That we are instified from all things, from which we could not be iustified by the law of Moses, that is, absolued, or cleered. Againe, he opposeth iustification to accusation, and condemnation, Rom. 8. 33. Now the contrarie to condemnation, is absolution. Sometimes againe, the word iustifie, signifies the act of the partie iudged, or of the witnesses: and then it imports as much, as to giue testimonie, or to declare and approoue. Thus Iames saith, Abraham was iustified by workes, chap. 2. v. 22. that is, declared, and approoued to be a iust man by workes. In the former signification is the word vsed, where the holy Ghost deliuereth the doctrine of iustification, as in this place.

The vse. Here we see how to distinguish betweene Iustification, regeneration, and renouation. Regeneration is vsually in scripture, the change of the inward man, whereby we are borne anew. Renouation is, the change both of the inward and outward man, that is, both of heart and life. Iustification, is neither, but a certaine action in God applied vnto vs, or a certaine respect or relation, whereby we are acquit of our sinnes; and accepted to life euerlasting. Secondly, we must here note, that the Teachers of the Church of Rome, mistake the word, Iustification. For by it, they vnderstand nothing els, but a physicall transmutation of the qualitie, and disposition of our hearts from euill, to good. And by this mistaking, they haue made a mixture or rather confusion, of law and Gospel. Thirdly, here we see, what is to be the disposition of the partie iustified: (for by the consequent we may learne the antecedent.) A man therfore that would be iustified, must come before the iudgement seat of God, and there must he plead guiltie, and be his owne aduersarie, condemning himselfe: and beeing pressed with the terrours of the law, he must flie and make his appeale to the throne of grace for pardon in Christ: and then he shall be acquit, or iustified from all sinner. Thus much doth the word, iustifie, import. Thus came the Publican before God, Luk. 18, when he said, Lord be mercifull to me a sinner; and departed iustified. Thus in the sift petition, we are taught to come euery day into the presence of God, and to acknowledge our debts, and to vse the plea of mercie, saying, Forgiue vs our debts.

The second thing to be considered, is the subiect of iustification, or the person to be iustified, and that is man generally, signifying that a Man is iustified. The holy Ghost speaketh thus generally, for two causes. The first is; because all men without exception haue need of iustification, euen they which are regenerate, Rom. 3. 23. And in this place Paul saith, that he, and Peter, and the rest, haue beleeued in Christ, that they might be iustified by faith. Here we are to take notice of the miserable condition of prophane, and secure Epicures, who neuer so much as dreame of any iustification. The second reason is; because God communicates the benefit of iustification, generally to all sorts of men: and this he doth in the Ministerie of the word, in which he beseecheth men to be reconciled to God. 2. Corinth. 5. v. 21. This must be an inducement vnto vs, to come vnto Christ, humbling, and iudging our selues, that we may be iustified. God himselfe from heauen vseth reasons vnto vs daily, to mooue vs to the practise of this dutie. What meane these gratious, and continuall preseruations, of Prince, and people, Church and land? By them we see, it is the good pleasure of God, to giue vs a time to seeke his kingdome and righteousnes: wherefore let vs not neglect the day of visitation, but take the time, while it serues, that we may turne vnto God, and be accepted of him, and escape the woe pronounced vpon Corazin, and Bethsaida.

The third thing to be considered, concernes things excluded from iustification, as false causes: namely, the works of the Law. Here it may be demanded, what works are meant. I answer, first, not onely workes of the Ceremoniall, but also of the morall law. For all men know, that ceremoniall actions are of no vse, vnlesse they be ioyned with morall duties of loue, and mercie. And if Paul meant onely Ceremoniall workes, he needed not to haue made so long a discourse against iustification, by workes: for he might haue ended the whole matter in a word or twaine, by shewing that the ceremoniall law, was abrogated by Christ. Secondly, I answer, that not onely workes done before faith, are excluded, but also workes that follow faith, and are done in the estate of grace. For Paul here reasons thus: If no flesh be iustified by workes, then not we beleeuers: but no flesh at all is iustified: therefore not we beleeuers. Dauid, Psal. 143. reasoneth on the same manner: No flesh shall be iustified in thy fight: therefore I cannot, though otherwise I be thy seruant, in keeping thy commandements. When Abraham was the father of all the faithfull, and was come to the highest degree of faith, and abounded in good workes, yet was he not then iustified by workes, Rom. 4. 1, 2. Paul kept a good conscience before God and men, Act. 23. and yet was he not iustified therby, 1. Cor. 4. 4. And he saith, that we are not saued by the workes which God hath ordained that we should walke in, Eph. 2. 9, 10. And the workes that God hath ordained for vs to walke in, are the best workes of all, euen workes of grace. Againe, he saith, that we are not saued by workes of mercie, Tit. 2. 5. It may be obiected, that there is a Cooperation of works and faith, I am. 2. 21. I answer, that this Cooperation is not in the act of iustification, nor in the worke of our saluation, but in the manifestation of the truth, and sinceritie of our faith, without hypocrisie. And for the declaration and approbation of this, faith and workes ioyntly concurre. Here then we see it is a pestilent and damnable doctrine of the Papists, when they teach iustification by the workes of the law. Let vs here be warned to take heede of it.

The fourth point is, the Meritorious cause of our iustification: and that is Christ. Here it may be demanded, what is that thing in Christ, by and for which, we are iustified. I answer, the Obedience of Christ, Rom. 5. 19. And it stands in two things, his Passion in life and death, and his Fulfilling of the law ioyned therewith. For by faith the law is established, Rom. 3. 31. Christ was sent in the similitude of sinnefull flesh, that the rigour of the law might be fulfilled in vs, Rom. 8. 4. and Christ is the perfection of the law for righteousnes to all that beleeue, Rom. 10. 4. He that doth not fulfill all things contained in the Law, is accursed, Gal. 3. 10. Seeing therefore we cannot performe the things contained therein, by our selues, we must performe them in the person of our Mediatour: who hath satisfied for the threatnings of the law by his passion; and hath fulfilled the precepts of the law by his obedience, in all duties of loue to God, and man. We owe to God a double debt. One is, that we are to fulfill the law euery moment, from our first beginning, both in regard of puritie of nature and puritie of action. And this debt was laid vpon vs in the creation, and is exacted of vs in the law of God. The second debt is, a satisfaction for the breach of the law. For this double debt, Christ is be become our Suretie; and God accepts his obedience for vs, it beeing a full satisfaction, according to the tenour of the law.

For the better conceiuing of this obedience, foure questions may be demanded. The first is, when this obedience beginnes and ends? Ans. Satisfactorie obedience performed by Christ, beginnes in his incarnation, & ends in his death. Christ saith, Ioh. 4. 34. It is my meate, to doe my fathers will, and to finish his worke. But when was it indeede finished? A little before his passion he said, Ioh. 17. 4. I haue finished the worke which thou gauest me to doe. Againe, in the surrendring of his soule. he saith, It is finished, Ioh. 19. 30. S. Paul saith, Christ was obedient to the death of the crosse, Phil. 2. 8. The triumph of Christ beganne vpon the crosse, Col. 2. 15. and he could not triumph before he had made a full, and perfect satisfaction for vs. When Christ had procured deliuerance from hell, and Right to life euerlasting, he there made a perfect satisfaction for vs, to the iustice of God. And this he did in his death vpon the crosse. For by the death of the Mediatour, we receiue the promise of euerlasting inheritance, Heb. 9. 15. and with one oblation vpon the crosse he perfected them that are sanctified, Heb. 10. 14. and they cannot be perfected, without the perfect obedience of Christ. Christ rose from death, and ascended into heauen in our roome, and stead: and this he could neuer haue done, vnlesse he had made a perfect satisfaction in death. Here it may be asked, If satisfactorie obedience end in the death of Christ, to what vse serue the resurrection, and ascension of Christ, and his fitting at the right hand of the father? Ans. They serue also for our iustification, but after an other sort. For they serue to applie & communicate to vs, and to put vs in possession of the benefits, which Christ hath procured for vs, and purchased by his death. S. Paul saith, He ascended to giue gifts men, and to fill all things. Eph. 4. 8. 10. And Christ saith, When I am exalted, I will draw all men to me. Ioh. 12. 32. And he liues for euer to make intercession for vs. Heb. 5. 27.

The second question is, how Christ could obey beeing God; and satisfie for vs beeing man? Ans. Christ must be considered; not meerely as God, or as man, but as God-man, or Man god. For the Godhead doth not redeeme vs without the manhood, nor the manhood without the Godhead. Neuerthelesse, Christ as God and man, may both obey, and satisfie. For, as there are in Christ, two natures, so there are two distinct operations of the said natures. And as the said natures vnited make one Christ; so the operations of the natures concurring and beeing vnited in one, make the compound worke of a Mediatour. Therefore the Obedience of Christ, beeing the worke of a Mediatour, hath in it the operations of both natures. The practise, exercise, or exequution of obedience, is from the manhood: therfore it is said, that Christ bare our sinnes in his bodie vpon the crosse. 1. Pet. 2. 24. that he suffered in the flesh. 1. Pet. 4. 1. that he made a liuing way by the vaile of his flesh. Heb. 10. 20. that we are reconciled in the bodie of his flesh. Coloss. 1. 22. Obedience, is, properly a subiection of the will in reasonable creatures to the will of God: now the will of the Godhead of Christ, admits no subiection to the will of God: because the the will of the Godhead (or of God,) is one and the same in all the persons. Christ therefore yeeldes subiection onely in respect of the will of the manhoode: in which he performes obedience. Moreouer, the operation of the Godhead is to make the saide Obedience meritorious and satisfactorie for all that shall beleeue. In this respect Paul saith, God was in Christ reconciling the world vnto himselfe, 2. Cor. 5. 18. and that God shedde his blood. Act. 20. 28. namely, in that nature which the sonne of God assumed. Hence ariseth the value, price, and dignitie of the obedience of Christ.

The third question is, how the Obedience of Christ should be made ours? Ans. By the freedonation of God. For Christ is really giuen vnto vs in the word, and sacraments; and consequently the obedience of Christ is made ours: euen as when a peece of ground is made ours, the commoditie thereof is ours also.

The fourth question is, how the obedience of Christ should be our iustice? Ans. It is not our iustice in naturall manner: for then it should be in vs: but by a diuine and supernaturall manner, namely, by Gods Acceptation in that he accounts it ours euen as truly, as if it were in vs. And because God accepts it for ours, it is ours indeede: for his willing and approouing of any thing, is the doing of it: and he calls the things that are not, as if they were.

Thus we see what the Obedience of Christ is. And here two errours must be auoided. The one is of some Protestants, lesse dangerous, yet an vntruth; namely, that we are iustified, onely by the Passion of Christ. But if this were so, we should be iustified without fulfilling the law: for (as I haue said) we owe to God a double debt: one by creation, namely, the fulfilling of the law in all things, from our first beginning: the second, since the Fall of Adam, namely, a satisfaction for the breach of the law. Now the Passion of Christ, is a paiment of the second debt, but not of the first; whereas both must be answered. For Cursed is he that doth not continue in all things written in the law, to doe them. The passion of Christ procureth deliuerance from hell, but alone by it selfe considered, it doth not purchase a right to eternall life.

Obiect. I. Christ fulfilled the law for himselfe: therefore his passion alone serues for our iustification Ans. Christ as man fulfilled the law for himselfe: that he might be in both natures an holy high Priest, and so continue. Neuertheles as Mediatour, God and man, he became subiect to the law: in this regard he did not fulfill the law for himselfe, neither was he boūd so to doe.

Obiect. II. That which Christ did, we are not bound to doe: but Christ (say some) fulfilled the law for vs: therefore we are not bound to fulfill the law. Ans. That which Christ did, we are not bound to doe, for the same ende, and in the same manner. Now he fulfilled the law in way of redemption, and satisfaction for vs: and so doe not we fulfill the law, but onely in way of thankfulnes, for our redemption.

Obiect. III. The law doth exact both obedience, and the penaltie also. Ans. In the estate of innocencie the law threatned the penaltie, and it onely exacted obedience. Since the fall, it exacteth both obedience, and the punishment. The threatning of the law, exacts the punishment; the precepts exact obediēce. Obiect. IU. Hebr. 10. 19. By the blood of Christ we haue entrance into the Holy place. Ans. By the blood of Christ, we are to vnderstand the Passion: and the passion may not be seuered from actiue, and voluntarie obedience. For Christ in suffering obaied, and in obeying, suffered. And (as Chrysostome saith) the Homil. 2. in Act Passion is a kind of action. Christ in the oblation of himselfe did not onely offer to God his passion, but also praiers, which are no passions. Heb. 5. 7.

The second errour is of the Papists: who teach, that the thing by which, and for which, a sinner is formally iustified, is remission of sinnes, with inherent justice infused by the holy Ghost. But this cannot be. For inherent iustice, and iustification, are made distinct gifts of God. Paul saith, Christ is made vnto vs of God, wisdome, iustice, sanctification, 1. Cor. 1. 3. Againe, But ye are washed, ye are iustified, and sanctified. 1. Cor. 6. 11. Secondly, the iustice whereby a sinner is iustified, is reuealed without the law. Rom. 3. 21. Now inherent iustice, or the habit of charitie, is reuealed by the law: and the obedience of Christ, is the onely iustice reuealed without the law. For it is a iustice imputed that the law neuer knew: and in this obedience, Christ performed the law, and more too. For he died for his enemies; and so loued his neighbour more then himselfe. Thirdly, God is not onely a iustifier, but also iust in iustifying, Rom. 3. 26. because he iustifieth none but such as bring vnto a him a true and perfect iustice, either in themselues, or in their Mediatour. Prou 17. 15. Now this inward, and inherent iustice is not such. For it is imperfect: because it is increased (as they teach) by a second iustification: and it is in this life mixed with the corruption of the flesh. Fourthly, the righteousnes of a good conscience is an excellent grace, and gift of God: but by it we are not iustified, 1. Cor. 4. 4. Lastly, a close errour is to be noted in this Popish doctrine of iustification. For in Popish learning Remission of sinnes, is not onely an abolishing of the guilt, and the punishment, but also of the corruption of sinne: so as the partie pardoned, and iustified, hath nothing in him, that (as they say) God may iustly hate. And yet Paul iustified, and regenerate saith, otherwise of himselfe; that sinne dwelleth in him; and that the law of sinne rebells in him against the law of his minde, and leads him captiue to sinne. Rom. 7.

The vse of the doctrine. First, in that we are iustified, by an obedience out of our selues, we are taught, vtterly to denie our selues, and to goe out of our selues, as hauing nothing in vs whereby we may be saued. Here is the foundation of the abnegation of our selues. Secondly, the obedience of Christ must be vnto vs the foundation of our obedience: for he performed all righteousnes for vs, that we might be seruants not of sinne, but seruants of righteousnes in all duties of obedience. And in his obedience we must not onely respect the merit thereof, but also his holy example in loue, mercie, meekenes, patience, &c. and after it, are we to fashion our liues. Thirdly, the obedience of Christ must be the foundation of our comfort. In all daungers, and temptations, we that beleeue are to oppose the obedience of Christ against the fierce wrath of God, against hell, death, and condemnation. Certen beasts, when they are pursued, flie the next way to their dennes, where they hold themselues euen to death. Christ in respect of his obedience, is our hiding place, Rom. 3. 26. he is set forth unto the world as a Propitiatorie. For as the Propitiatorie couered the Arke, and the decasogue, so he couereth our sinnes, and he hides our bodies, & soules, from the furious indignation, and vengeance of God. Let vs therefore by our faith, flie to this our hiding place in the storme and tempest of Gods wrath: and let vs there liue and die. Fourthly, this Obedience is the foundation of our happines. For true happines is, to be eased of our sinnes, Psal. 32. 1. and this ease we haue from Christ, Math. 11. 28. Lastly, the consideration of this obedience, is the foundation of our thankfulnes to God. For if we beleeue that Christ suffered, and fulfilled the law for vs, we are worse then beasts, if we doe not euery way shew our selues thankfull for this mercie.

The fifth point to be considered, is the meanes of iustification, namely; the Faith of Christ. Of which I consider 3. things. The first, what faith is. The Papists define iustifying faith to be a gift of God, whereby we beleeue the articles of faith to be true, and the whole word of God. But thit faith, the deuills hanc. Here they alleadge, that Abraham was the father of all the faithfull, and that his faith was nothing els but a perswasion, that he was able to giue him a child in his old age. Ans. First, the obiect of Abrahams faith was double: one lesse-principall, that he should haue ishew in his old age: the second, more principall, that the Messias his Redeemer should descend of his loines. And this was the thing which his faith in the promise of God specially aimed at. I answer againe, that Abraham beleeued not onely the power of God, Rom. 4. 21. but also his will, which he had reuealed in the promise, In thy seede all the nations of the earth, shall be blessed. Secondly, it is alleadged, that Christ in the curing of certaine blind men, required no more, but that they should beleeue his power, Math. 9. 28. I answer, that the ende of the miracles of Christ, was to confirme the certentie of doctrine, specially touching his natures, and offices. And therefore a generall faith touching the diuine power, or Godhead of Christ was sufficient, for the obtaining of a miraculous cure. Thirdly, they obiect, that saluation is promised to generall faith, Rom. 10. 9. If thou shalt confesse with thy mouth the Lord Iesus, and beleeue that God raised him from the dead, thou shalt be saued. That Peters faith was generall, Math. 16. 10. Thou art Iesus Christ, the sonne of the liuing God. That the Eunuchs faith was of the same kind, Act. 8. 37. I beleeue that Iesus Christ is the sonne of God. Ans. It is a common rule in scripture, that words signifying knowledge, signifie also the motions and good affections of the heart. Psal. 1. The Lord knowes the way of the righteous, that is, knowes, and approoues it. 2. Tim. 2. 19. The Lord knowes who are his, that is, he knoweth and chooseth them. Ioh. 17. 2. This is eternall life to know thee the onely God, that is, to know and acknowledge thee for our God. If this be true in wordes of knowledge, then much more wordes of beleeuing signifie the good motions, and the affiance of the heart. Thus to beleeue Christ to be the sonne of God, in the places before named, is to beleeue that he is God, and withall to fixe our affiance on him: otherwise the deuills beleeue thus much. When Thomas had put his finger in the side of Christ, he saide, My Lord, and my God, Ioh. 20. 28. And to this speech of his Christ faith, Thou hast seene, and beleeued. This then is true faith not onely to beleeue that Christ is God, but also that he is our God.

Iustifying faith in true manner is defined thus: It is a gift, whereby we apprehend Christ, and his benefits. Ioh. 1. 12. to beleeue in Christ, and to receiue Christ, are put both for one. Ioh. 6. faith is the mouth of the soule, whereby we eate the flesh of Christ, and drinke his blood. Ioh. 17. 8. To receiue the word of Christ, to acknowledge it, and to beleeue it, are put all for one. Paul saith, that the Gentiles did apprehend the iustice which is by faith, Rom. 9. 30. Againe, that we receiue the promise of the spirit by faith. Gel. 3. 14.

This apprehension stands in two things. The first is, to know Christ, as he propounds himselfe in the word, and sacraments. The second is, To applie him and his benefits vnto our selues. This application is made by a supernaturall act of the vnderstanding, when we beleeue that Christ with his benefits is really ours. It may be obiected, that faith is a certen confidence whereby we beleeue in Christ: and so it is described euen in this text. Ans. I. Faith, and confidence, properly are distinct gifts of God: and confidence is the effect, or fruit of faith. For Paul saith, that we haue entrance to God with confidence by faith. Eph. 3. 12. And reason declares as much, for a man can not put his confidence in Christ, till he be assured that Christ with his benefits are his. We doe not rest on his goodnes, of whose loue we doubt. Secondly, I answer that confidence, beeing a most notable effect of faith, is often in scripture, put for faith, and faith is described by it (as it is in this place) and yet for nature they are not one, but must be distinguished.

Furthermore, the grounds of apprehension must be considered. For speciall faith, must haue a speciall, and infallible ground. The grounds are three. The first is this. In the Gospel God hath propounded generall promises of remission of sinnes, and life euerlasting by Christ: and withall he hath giuen a commandement to apply the said promises to our selues. 1. Ioh. 3. 23. This is the commandement of God, that ye beleeue in the name of his sonne Iesus Christ: and we cannot beleeue in Christ, till we beleeue Christ to be our Christ. Now then, a generall promise, with a commandement to applie the same to our selues, is in effect as much as a speciall promise. The second ground is this. Rom. 8. 16. The spirit of God testifieth together with our spirit that we are the sonnes of God. In this testimonie, foure things must be obserued. The first, that it is sufficient to certifie and assure vs of our saluation. For if the testimonie of two or three witnesses establish a truth among men, then much more the testimonie of God. The second is, that this testimonie may be certenly knowne; els it is no testimonie vnto vs. The third is, that this testimonie is found and perceiued in the vse of the word, praier, sacraments. The last is, that it is especially giuen and felt in the time of great danger and affliction. For when by reason of miserie and trouble, we know not to pray as we ought, then the spirit makes request for vs with groanes that cannot be vttered. Rom. 8. 26. And in afflictions, Paul saith, the loue of God is shedde abroad in our hearts. Now then, if God giue to them that turne vnto him a testimonie that they are the children of God: they for their parts, are by speciall faith to beleeue it. The third ground is this. A speciall faith may be gathered, partly vpon things generally reuealed in the word of God, and partly vpon sense, obseruation, and experience: the same things beeing reuealed generally in the word, and particularly by experience. Vpon this ground may we truly conclude the forgiuenes of our sinnes, & the saluation of our soules, on this manner: He which beleeueth, hath the forgiuenes of his sinnes: but I beleeue in Christ (saith he which beleeueth:) therefore my sinnes are forgiuen me. The maior or first part, is expressed in the Word; the minor or second part is found true by experience, and by the testimonie of the conscience, which is a certen Testimonie. For Paul saith. This is my reioycing, the testimonie of my conscience. 2. Cor. 1. 12. And the conclusion, is the conclusion of speciall faith. If this be not a good and sufficient ground, there is almost no speciall faith in the world.

Lastly, we are to consider the degrees of Apprehension, and they are two: there is a weake apprehension, and there is a strong apprehension, is there is a weake and a strong faith. The weake faith, and apprehension is, when we endeauour to apprehend. This endeauour is, when we bewaile our vnbeleefe, striue against our manifold doubtings, will to beleeue with an honest heart, desire to be reconciled to God, and constantly vse the good meanes to beleeue. For God accepts the will to beleeue for faith it selfe, and the will to repent for repentance. The reason hereof is plaine. Euery supernaturall act presupposeth a supernaturall power, or gift: and therefore the will to beleeue and repent, presupposeth the power and gift of faith, and repentance in the heart. It may be obiected, that in the mindes of them that beleeue in this manner, doubtings of Gods mercie abound. Ans. Though doubtings abound neuer so, yet are they not of the nature of faith, but are contrarie to it. Secondly, we must put difference between true apprehension, & strong apprehension, and strong apprehension. If we truly apprehend, though not strongly, it sufficeth. The palsie-hand is able to receiue a gift, though not so strongly as an other. The man in the Gospel said, Lord, I beleeue, helpe mine vnbeleefe, Mar. 9. 24. that is, helpe my faith which by reason of the smalnes thereof may rather be called vnbeleefe, then faith. This is the common faith of true beleeuers. For in this world, we rather liue by hungring and thirsting, then by full apprehending of Christ: and our comfort stands rather in this, that we are knowne of God, then that we know God.

The highest degree of faith is, a full perswasion of Gods mercie. Thus saith the holy Ghost, that Abraham was not weake through vnbeleefe, but strong in faith, Rom. 4. 20. But wherein was this strength? In that he was fully perswaded, that God, which had promised would also performe it. This measure of faith is not incident to all beleeuers, but to the Prophets, Apostles, martyrs; and such as haue beene long exercised in the schoole of Christ. And this appeares by the order, whereby we attaine to this degree of faith. First, there must be a knowledge of Christ: then followes a generall perswasion of the possibilitie of pardon, and mercie, whereby we beleeue that our sinnes are pardonable. An example whereof we haue in the prodigall child, Luk. 14. 18. After this, the H. Ghost worketh a will and desire to beleeue, and stirres vp the heart to make humble and serious inuocation for pardon. After praier instantly made, followes a setling and quieting of the conscience, according to the promise, Math. 7. 7. Knocke, it shall be opened, seeke ye shall finde, aske ye shall receiue. After all this, followes an experience in manifold obseruations of the mercies of God, and loue in Christ: and after experience, followes a full perswasion. Abraham had not this full perswasion, till God had sundrie times spoken to him. Dauid, vpon much triall of the mercie, & fauour of God, growes to resolution, and saith, Psal. 23. 6. Doubilesse kindnes and mercie shall follow me all the daies of my life.

This distinction of the degrees of faith, must the rather be obserued; because the Papists suppose that we teach, that euery faith is a full perswasion, and that euery one among vs hath this perswasion. Which is otherwise. For certentie we ascribe to all faith, but not fulnes of certentie. Neither doe we teach, that all men must haue a full perswasion, at the first.

The vse. If that be the right faith, which apprehends and applies Christ vnto vs, then is it a poore and miserable faith of the Papist, to be baptized, and withall to beleeue as the church doth, when it is not knowne what the Church beleeues.

Of the same kind is the faith of the multitude amōg vs, whose faith is their good meaning, that is, their fidelitie, and truth in their dealings.

Lastly, if that be faith which truly apprehends Christ, there is little true faith in these last daies. For though the merit of Christ be apprehended by faith, yet is not the efficacie of his death: and that appeares by the bad and vnreformed liues of them that professe the Gospel. Indeede, many say they haue and euer had, a strong perswasion of Gods mercie: but in the most of them it is but a strong imagination: for their faith was conceiued without the word, praier, sacraments: and it is seuered from Good life. We are then all of vs carefully to seeke for this true and liuely faith. And the rather, because faith and repentance, are possible to all that by grace doe will it. Nay, they which will to beleeue and repent, haue begunne to beleeue and repent: God accepting the will for the deede. Luk. 11. 13. And hauing attained to a measure of true faith, we must goe on and seeke to iustifie our selues: but yet (as S. Iames teacheth, c. 2.) iustifie our faith by good workes: and then shall our faith be a meanes to iustifie vs, in life and death.

The second point to be considered concerning faith, is the manner how it iustifieth. The Papists teach, that it iustifieth, because it stirreth vp good motions and good affections in the heart, whereby it prepareth and disposeth man, that he may be fit to receiue his iustification: againe, because it beeing an excellent vertue meriteth that God should iustifie. But this is false which they say. For if faith iustifieth by disposing the heart, then there must be a space of time betweene iustification and iustifying faith: but there is no space of time betweene them. For so soone as a man beleeues, he is presently iustified. For euery beleeuer hath the promise of remission of sinnes and life euerlasting. Againe, in the case of iustification, Paul opposeth beleeuing and doing: faith, and workes of the law: faith therefore doth not iustifie as a worke, or as an excellent vertue, bringing forth many diuine and gratious operations in vs. Nay the proper action of faith, which is Apprehension, doth not iustifie of it selfe: for it is imperfect, and is to be increased to the ende of our daies.

Faith therefore iustifieth, because it is an instrument to apprehend, and applie that which iustifieth, namely, Christ and his obedience. As the Israelites stung of fierie serpents were cured, so are we saued: Ioh. 3. 16. the Israelites did nothing at all, but onely looke vpon the brasen serpent; so are we to doe nothing for our iustification and saluation, but to fixe the eye of our faith on Christ. The bankrupt paies his debt by accepting the paiment made by his suretie. It is the propertie of true religion to depresse nature, and to exalt grace: and this is done when we make God, the onely worker of our saluation, and make our selues to be no more but receiuers of the mercie and grace of God by faith, & receiuers not by nature, but by grace, reaching out the beggers hand, namely our faith in Christ, to receiue the gift or almes of mercie.

The last point is, that faith alone iustifieth. For here Paul saith, that we are iustified by faith, without the workes of the law: and that is as much as if he had said, by faith alone. Some Papists to helpe themselues translate the words of Paul thus, Knowing that a man is not iustified by the workes of the law, [ἐὰν μὴ] if not by faith, that is, except faith goe withall: then if faith be ioyned with workes, (say they) workes iustifie. I answer, that this manner of translation corrupteth the text. For [ἐὰν μὴ] must here be translated, but: as appeares by the wordes following, We haue beleeued in Christ, that we might be iustified by faith in Christ without the workes of the law. We cannot doe more in the curing of our spirituall diseases, then in the curing of the diseases of our bodie: of which Christ saith, Onely beleeue, Mark. 5. 36. When Abraham abounded both in faith and works, Rom. 4. it is said, that he was iustified by faith without workes.

This doctrine is of great vse. First, we learne hence, that a man is iustified by the meere mercie of God: and that there is excluded from iustification, all Merit of congruitie, all meritorious workes of preparation, wrought by vs, all Cooperation of mans will with Gods grace, in the effecting of our iustification.

Secondly, we learne, that a man is iustified by the meere merit of Christ: that is, by the meritorious obedience, which he wrought in himselfe, and not by any thing wrought by him in vs. Here then our merits, and satisfactions, and all inward iustice, is excluded from the iustification of a sinner. To this end Paul saith, that we are iustified freely by the redemption that is in Christ, Rom. 3. 24. that we are made the iustice of God in him (and not in vs.) 2. Cor. 5. 21. that he gaue himselfe to deliuer vs, Gal. 1. 4. that he hath purged our sinnes by himselfe, Heb. 1. 3. and not by any thing in vs. Hence it appeares, that the Papists erre, and are deceiued, when they teach that Christ did merit, that we might merit, and satisfie for our selues: for then we should not be iustified by our faith alone.

Thirdly, hence we learne, that a sinner is iustified by meere faith: that is, that nothing within vs concurres as a cause of our iustification, but faith; and that nothing apprehends Christs obedience for our iustification, but faith. This will more easily appeare, if we compare faith, hope, and loue. Faith is like an hand, that opens it selfe to receiue a gift, and so is neither loue, nor hope. Loue is also an hand, but yet an hand that giues out, communicates, and distributes. For as faith receiues Christ into our hearts: so loue opens the heart, and powers out praise and thanks to God, and all manner of goodnes to men. Hope is no hand, but an eye that wishly looketh, and waiteth for the good things, which faith beleeueth. Therefore it is the onely propertie of faith to claspe and lay hold of Christ, and his benefits.

It is obiected, that true faith is neuer alone. I answer thus. Faith is neuer alone in the person iustified, nor in godly conuersation: but is ioyned with all other vertues. Yet in the act, and office of iustification, it is alone. The eye in the bodie is not alone: beeing ioyned with all other parts, hand, foote, &c. neuerthelesse, the eye in seeing is alone. For no part of the bodie seeth, but the eye.

Secondly, it may be obiected, that beeing iustified by faith alone, we are saued by faith alone: and so may liue as we list. I answer, faith must be considered as an Instrument, or as a way. If it be considered as an instrument to apprehend Christ to our saluation, we are onely saued by faith, on this manner. Yet if faith be considered as a way, we are not onely saued by faith. For all other vertues and workes are the way to life as well as faith, though they be not causes of saluation.

Thirdly, it is obiected, that not onely faith, but also the sacraments serue to applie Christ: I answer, they are saide to applie, in that they serue to confirme faith, whole office is to applie. And here let vs take notice of the errour of the Papists, who teach that our satisfactions, serue to applie the satisfaction of Christ, and the sacrifice of the Masse, to applie the sacrifice of Christ vpon the crosse: whereas nothing indeede applies but faith.

In the sixt place, we are to consider the kindes of iustification. The Papists make two: one, when a man of an euill man is made a good man: the second, when a good man is made better: and this, they say, is by workes. But it is false which they teach. For the Iewes which were borne an holy and peculiar people to God, by meanes of the couenant, were iustified (as Paul here saith) by faith, without workes. Againe, he saith, that the very ende of our beleeuing is, that we may be iustified by faith without workes. Therefore there is one onely iustification, and no more: and that by faith without workes.

The seuenth point is, the ground of this doctrine of iustification by faith without workes. And it is laid downe in the end of the 16. verse, No flesh shall be iustified by the workes of the law. And this ground is taken, as I suppose, from Psalme 143. v. 2. It may be alleadged, that Dauid saith thus, No flesh shall be iustified in thy sight, and that the other words, [by the workes of the law,] are not expressed. I answer, that the Apostles, and Christ in citing places of the old Testament, applie them, and expound them, and hereupon sometime adde words without adding to the sense. Moses saith, Him shalt thou serue. Deut. 6. 16. Christ alleadging the same wordes, saith, Him onely shalt thou serue, Math. 4. 10. Dauid saith, Sacrifice and burnt offering thou wouldest not, but mine eares hast thou pearced, Psal. 40. 7. the author to the Hebrewes citing this text, saith, Sacrifice and burnt offering thou wouldest not, but a bodie hast thou fitted me, Heb. 10. 5. And thus the pearcing of the eare is explaned. For indeede it signifies to be made obedient: and to this ende was a bodie giuen to Christ, that he might obey his fathers will.

The eight, and last point is, the practise of them that are iustified, and that is to beleeue, or put their trust in Christ. Trust in the Lord (saith the Prophet) and ye shal be assured; 2. Chron. 20. 20. And Salomon saith, Roll your care on the Lord, Prou. 16. 2. By meanes of this faith the heart of the righteous is fixed and stablished. Psal. 117. 7, 8. For the better practise of this dutie, two rules must be remembred. The one is, that faith and the practise thereof, must raigne in the heart, and haue all at command. We must not goe by sense, feeling, reason, but we must shut our eyes, and let faith keepe our hearts close to the promise of God. Nay faith must ouerrule nature, and command nature, and the strongest affections thereof. Thus Abraham beleeued against hope, and by faith was content to offer his naturall and onely begotten sonne. Hebr. 11. If faith ouerrule nature, then much more must it haue all the lusts and corruptions of nature at command. The second rule is, that when we know not what to doe, by reason of the greatnes of our distresse, we must then fixe our hearts on Christ without seperation. He that climes vp a ladder, or some steepe place, the higher he goes, the faster he holds. 2. Chron. 20. 12. Iob. 13. 12. Hence is true comfort. Psal. 27. 13.