OF IVSTIFICATION

This doctrine Of iustification, is one of the chiefe points of our faith, not onely because it treateth of the chiefe and principall matters, but also because this doctrine is most of all others called by heretiques into controuersie. For there are two principall controuersies between the Church and Heretiques: The first, Of the doctrine concerning God, the other, of this doctrine of Justification, and either of these doctrines beeing ouerthrowen, the other points of our faith easily goe to wracke. Wherefore we ought chiefly to fence and strengthen our selues against heresies, in the doctrine concerning God and iustification.

The special questions.

1 What iustice or righteousnes is in generall.
2 How manifold it is.
3 What iustice differeth from iustification.
4 What is our iustice or righteousnes.
5 How it is made ours.
6 Why it is made ours.
7 Why it is made ours by faith onelie.

1 WHAT IVSTICE OR RIGHTEOVSNES IN GENERAL IS

A Definition so generall of iustice can scarce bee giuen, as may agree both to God and creatures, (euen such as may agree to the furthest and highest kindes of iustice or righteousnes, which are, Vncreate, and created righteousnes) except we wil make a definition full of ambiguity. For vncreated iustice or righteousnes is God himselfe,¹ who is the very squire and rule of all iustice. Created iustice is an effect of vncreate or diuine iustice in reasonable creatures. This created iustice or righteousnes may be defined generally, in such sort as the definition shall bee alike common to all sortes thereof. Justice therefore or righteousnes in generall (as it agreeth to reasonable creatures) is a fulfilling of those lawes which belong vnto reasonable creatures:² or is the conformitie or correspondence of reasonable creatures with the lawes appertaining and belonging vnto them. It may be also defined on this wise: Justice is a conformitie with God, or with the law of God: Or, it is a fulfilling of Gods law.³ For iustice or righteousnes is the obseruance of the law:⁴ as sin is the transgression of the law: & the name Righteousnes is deriued from Right, which is the lawe it self: and conformitie with the law is righteousnes it self. This we must know because we must be iustified by the fulfilling of the law: & we must vnderstand that the law is not abolished, but established, by the gospel. For the righteousnes & iustice of the Gospel is the fulfilling of the lawe: but doth not at all disagree from the lawe. Obiect. He that is iust and righteous is conformed and agreeable vnto the law. To iustifie is to make iust. Therefore to iustifie is to make one agreeable vnto the law. Answere. All this is graunted: that is either in himselfe to be so, or in another. Now these are all one, the imputed righteousnes or iustice of an other, the righteousnes, of the Gospel, the righteousnes of faith. Wherefore to iustifie is, to assoile and absolue one from sin, for that iustice or righteousnes, which either is in himself, or in an other. This significatiō & meaning of the worde is prooued throughout the whole Epistle to the Romans: It was imputed to him for righteousnes.

2 How manifold Justice is

⁵ IVstice (we speak in general of created iustice) is legal and Euangelical. Legal iustice is the fulfilling of the Law, performed by him, who is therby said to be iust: Or, it is such a fulfilling of the Law, which one performeth by his own obedience: or, it is a conformitie in the Law, which is in him also who is called iust. This legal iustice either is in vs, or in Angels, or in Christ, as he is man, as an accident inherent in his subiect. Euangelical iustice is also a fulfilling of the Law, but is not in him who is called therby iust or righteous, but in another, and is onelie imputed vnto him who is thereof called iust: This is christs iustice or righteousnes performed for vs; or that ransome of the Son of God imputed vnto vs by faith.⁶ It may bee also defined briefly thus: Euangelical iustice is a conformitie with the law performed by Christ, & imputed of God to vs by faith. The legal iustice is performed either by the obedience of the law, or by punishment: For the lawe necessarily requireth one of these. That which is performed by the obedience of the law, is either generall or particular. The general, is an obseruing of al the laws which belong vnto vs; or it is an obedience according to all the lawes vnto vs appertaining, 1. Thes. 4.11. Studie to be quiet, and to meddle with your owne busines.

⁷This generall iustice is of two sorts: perfect and vnperfect. The perfect is an external and internal obedience to all the lawes belonging vnto vs. Or, it is a perfect both inwarde and outward conformitie with the law of God. Deut. 27.26. Cursed be he that confirmeth not al the words of this law to doe them. The imperfect or begun iustice,⁸ is a conformitie begun onelie and vnperfect, euen such a iustice as doth not doe all things, or not after that manner, which the lawe requireth. This vnperfect iustice is also of two sorts;⁹ the one Philosophicall, the other Christian. The Philosophicall, is a knowledge in the mind of Gods law and vertues, vnperfect, obscure, and weake, and whatsoeuer manner of purpose in the will and heart to doe those things which are right and honest, according to that vnperfect knowledge: and a directing and gouerning of their behauiour and manners according to the lawes.

¹⁰ The Christian, is regeneration, or a knowledge of God and his law, vnperfect indeede, yet more notable and perfect than the philosophicall, and to be perfected after this life: rising from faith and the loue of God, kindled in the hearts onely of the regenerate, by the vertue and operation of the holy ghost through the gospel, and ioined with an earnest and serious inclination of the will and heart to obey God according to all his commaundements.

The particular iustice,¹¹ is that vertue which giueth to euerie one his owne: and is of two sorts, Commutatiue or exchanging, and distributiue. The Commutatiue obserueth equalitie of things and prices in exchanges and contracts or bargains. The Distributiue,¹² obserueth a proportion in distributing offices, goods, rewardes, punishments, giuing rewardes and punishments agreeable and proportionable vnto the persons.

There is also an other diuision of iustice, namely,¹³ Of the person, and of the cause. Justice of the person, when a person is iust and agreeable to the law. Of the cause, when he hath a iust and good cause in any controuersie, whether the person himselfe be good or bad.

3 In what iustice differeth from iustification

Ivstice is the verie conformitie it selfe with the lawe, and the fulfilling of the lawe, and the thing whereby wee are iust before god: which is the very satisfaction of Christ performed on the Crosse. Justification is the application of that iustice,¹⁴ and by this application, the thing whereby we are iust, euen that iustice and satisfaction of Christ, is made ours: and except that bee made ours, or applied and imputed vnto vs, wee cannot bee iust: as neither the wall is made white, except whitenes be applied vnto it. For euen in like manner doth iustice differ from iustification or iustifieng, as whitenes from whitening, so application and imputation are not all one: for imputation is not extended so farre as application. For God alone doth impute: but wee also doe applie vnto vs.

Now Iustification is diuided in like sort as is Iustice.¹⁵ For there is one Justification legall, which is a working of that conformitie with God, or with the law of God in vs, when as wee are regenerated. There is another Justification Euangelicall, which is an application of the Euangelicall Justice vnto vs,¹⁶ but not a transfusion of the qualities into vs: or, it is an imputation of anothers iustice, which is without vs, & an assoiling and absoluing of vs in iudgement. Psal. 143.2. In thy sight shall none that liueth be iustified. Therefore that iustice, whereby, being applied and imputed vnto vs, wee are iustified, is not in vs, but without vs.

4 What is our iustice

¹⁷ OVR Justice or righteousnesse, that is, the iustice or righteousnes of the Gospel, whereby we are iust in the sight of God, is not our conformitie with the Law: but it is Christs satisfaction perfourmed vnto the Lawe for vs, or the punishment, which he susteined for vs, and so his whole humiliation (that is, his taking of fleshe, his vndertaking of seruitude, penurie, ignominie, and infirmitie: his suffering of that bitter passion and death: all which he did vndergoe for vs, but willinglie) and that humiliation and satisfaction freely of God imputed vnto vs his faithful and beleeuers. 1. Corinth. 2.2. J esteemed not to know anie thing among you, saue Jesus Christ and him crucified. Coloss. 2.10. Ye are compleate in him. Rom. 5.19. By the obedience of one shal manie be made righteous. Isai. 53.5.6. With his stripes we are healed. The Lord hath laid vpon him the iniquitie of vs al. Nowe that Christ might perfourme obedience and satisfie for vs, it behooued him to bee our Mediatour, beeing by himselfe iust and holy. Heb. 7.26. For such an High-Priest it became vs to haue, holy, harmelesse, vndefiled, separate from sinners, and made higher than the heauens. All these things are true perfectly & wholy in Christ. For hee hath perfectly fulfilled the Law for vs 1. by the holinesse of his humane nature. 2.¹⁸ by his obedience: for he became obedient vnto the death, euē the death of the crosse: And the former fulfilling of the law, namely, the holinesse of Christes humane nature, was requisite for the other, euen for his obedience. This obedience & satisfaction of Christ is our satisfaction, & our proper iustice, for which we please god, for which we are receiued into fauor with God the Father, and which is imputed vnto vs. That former fulfilling of the Law is indeed imputed also vnto vs, namely the humiliation and iustice or righteousnesse of Christes humane nature, that wee maie bee reputed holy before god: but this holinesse of Christ is imputed vnto vs for his obedience or satisfaction sake: because he satisfied for vs gods iustice, in susteining eternall punishment and paines, which we should haue susteined euerlastingly. Hence is it, that the effusion of Christes blood (as being the complement and consummation of Christes satisfaction) is onely said to bee our iustice and righteousnesse. 1. Joh. 1.7. The blood of Jesus Christ cleanseth vs from al sin, that is, not only from that which is past, but also from that which is to come.

Obiection. The sinnes for which Christ hath satisfied cannot hurt, but christ hath satisfied for sinnes past and to come. Therefore sinnes past and to come cannot hurt vs. Aunswere. Nowe knitte and force this reason, that wee maie see whither it tendeth. Reply. That which hurteth not we neede not to eschue: sinnes to come hurt not: therefore wee neede not beware of sinnes to come. Auns. 1. The Minor is false: For god is offended with sinnes, which is the greatest hurt: and further, sinnes bereaue vs of that conformity with God, & purchase bodily paines vnto the faithful. But we are to distinguish between these questions. 1. How a reasonable creature may be iust before god. 2. How mā, being a sinner, may be iust before god. 3. Whether a reasonable creature may merit or deserue ought at gods hands. To the first question, we answere, That a reasonable creature may be iust before God by the conformitie with the law inherent in him, as blessed men and Angels are iust. To the second, That man, being a sinner, is iust by the imputation onely of Christs merit: and of this question is our speech, when we speake of iustification. To the third, That no reasonable creature can deserue ought at gods hands. Luk. 17.10. When yee haue done all, say, Wee are vnprofitable seruantes. For neither is Christes obedience verily any merit, in this respect, as if any good came to God by it, but in respect of the dignitie of the person, bicause it was Christ that suffered, it is called merite. But a man, which is a sinner, cannot bee iust before God. 1. Because before his iustification his woorkes are corrupt. 2. Also after his iustification the works of a man, which is a sinner, are vnperfect. 3. And when they are perfect, as in the life to come they shal be, yet can we not satisfie for the sinnes past: for we owe those workes, when we doe them.

5 How Christes satisfaction is made our iustice and righteousnesse

This question is adioined, because it seemeth absurd that we should bee iustified by that which is another mans,¹⁹ and not ours. The satisfaction or iustice of Christ is made ours, or applied vnto vs, two waies, that is, by a double application. The former application is Gods, who in respect of that fulfilling of the Law perfourmed by christ, accepteth vs, and applieth the same vnto vs; that is, he imputeth it, no lesse than if wee had neuer sinned, or at least had paied and suffered sufficient punishment for our sinnes. For albeit to iustifie signifieth to make iust, yet in the Church it signifieth another thing, and is taken in another sense. Or god doth applie it, when hee imputeth the fulfilling of the Lawe perfourmed by Christ vnto vs, euen as if it were perfourmed by vs, neither wil at all punish vs. But to impute, is, to accept christs satisfaction, performed to this end, that it might be our iustice & righteousnes.²⁰ We then also applie vnto vs the fulfilling of the Law perfourmed by Christ, when we are stedfastly persuaded, that God doth impute, applie & giue it vnto vs, and for it reputeth vs for iust, absoluing vs from al guilt. Without this application the former is not at all: and this latter is also from God. For God first imputeth vnto vs Christes satisfaction; then he engendereth faith in vs, whereby wee maie applie the same vnto vs. Whence also it appeareth, that Gods application doth go before, & is the cause of our application, which is of faith; albeit his is not without ours; as christ also saith, Joh. 15.16. Ye haue not chosen me, but I haue chosen you. Moreouer wee may then bee assured and certaine that the righteousnesse or satisfaction of Christ is imputed vnto vs of God,²¹ when wee earnestly desire the grace of God, and feele the holy ghost to work in vs a true confidence in the Mediatour of the faithful. That which we haue nowe spoken of both applications, both gods, and ours, doth manifestly shew what is meant in this place by iustifieng: Which is, that, to iustifie, is not, to make one iust who is vniust: but to repute him for iust and righteous who is vniust, and to absolue the vniust and vnrighteous from al guilt, and not to punish him, and this for anothers iustice and righteousnesse imputed by faith vnto vs. Obiection. But to iustifie is to make one iust who is vniust. Aunswere. This indeede is true, in general, but in the Church it is taken otherwise. For the legall iustification, is a woorking of iustice and righteousnesse in vs, as in one subiect. But the iustification of the gospell, whereof wee speake here, is a farre diuerse thing. For the subiect of that iustice and righteousnesse, which is made ours by the Gospels iustification, that is, whereby being appplied by faith vnto vs wee are reputed iust and righteous, is Christ himselfe: and wee are onely the obiect of this iustice, and the matter about which it is conuersaunt, but the matter wherein it is inherent is Christ only.

6 Why Christs satisfaction is made ours

The perfect fulfilling of the Law performed by Christ for vs is made ours or applied vnto vs,²² through the alone and free mercie of God, as who from euerlasting did predestinate vs, and freely chuse vs, to whom he might apply of his mere grace by faith that iustice and righteousnesse at his appointed time. Wherefore al imagination and affirmation of merit is to bee taken awaie, as which fighteth with the grace of God, and is a denial of his diuine grace. For the grace and mercie of GOD is the onely cause of both applications. Hee of his goodnesse infinite and passing measure, applieth Christes merit vnto vs, and maketh that we also may apply the same vnto vs. The cause therefore, why this application is wrought, is in God alone: but not at al in vs, that is, it is neither anie thing foreseene in vs, neither also our apprehension and receiuing of this iustice. For all the giftes and graces which are in vs, are effectes of the application of Christes merit: and therefore that merit of Christ is no waie applied vnto vs for the workes sake which we doe, but this is done, as the Apostle teacheth Ephes. 1.5. according to the good pleasure of his wil. Whereupō also it is said, 1. Cor. 4 7. What hast thou that thou hast not receiued? And Ephes. 2.8. By grace are ye saued through faith, and that not of your selues: it is the gift of God. And here it is to be obserued, that, to bee saued by the grace of God, and to be iustified by faith, are not all one: for that signifieth the impellent or motiue cause in God: this the instrumental cause in vs, whereby we apprehend the righteousnesse of Christ imputed vnto vs. Christ is in respect of our iustification, 1. As the subiect & matter wherein our iustice is. 2. As the impellent cause, because he obtaineth it. 3. As the chief efficient, because he together with his Father dooth iustifie vs: and 4. Because he giueth vs faith whereby we beleeue and apprehend it. The mercy of god is, as the impellent cause thereof in GOD. Christes satisfaction is the formal cause of our iustification, giuing the very life and being vnto it.

7 Why Christes satisfaction is made ours by faith onelie

²³CHRISTES satisfaction is made ours by faith alone: 1. Because faith is the onely instrument which apprehendeth Christs satisfaction. 2. Because the proper act & operation of faith, and not any other act of vertue, is the application or apprehension of Christes merite: yea, faith is nothing else than the acceptation it selfe, or apprehension of anothers iustice, and of the merit of Christ. 3. It is done by faith onely: because we are iustified by the obiect of faith onely, to wit, by the merite of Christ alone, besides which there is no iustice of ours, nor any part thereof. For wee are iustified freely for Christes sake, without woorkes: There is nothing which is our iustice and righteousnes before God, neither in whole, nor in part, besides Christes merite: onely by receiuing and beleeuing anothers iustice, and not by working wee are iustified. Not by working, nor by meriting, but by apprehension and acceptation only we are iust and righteous. Wherefore we are iustified by faith onely; by faith, as Saint Paul speaketh, as by a mean and instrument: but not for faith, as the Papistes say, who wil admit both these maners of speaking, as if faith were indeede the application, whereby we apply vnto our selues Christes iustice, but were also besides a certaine work or merite, whereby we merite to bee iust. Nowe the exclusiue particle (onely) is added, that whatsoeuer merit of ours may bee excluded and faith vnderstoode with relation and respect to Christes merit, which is our iustice: That so the sense may be: Christes merite iustifieth vs, and not faith it selfe: that which is apprehended dooth iustifie vs, and not the instrument which doth apprehend. Neuerthelesse, this proposition, Wee are iustified by faith, may bee vnderstoode also without relation, to wit, wee are iustified by faith, as by a meane. But this proposition of the Apostle, Faith was imputed to him for righteousnesse, and other the like are necessarilie to bee vnderstoode with a relation vnto Christes merite and iustice. Faith was imputed vnto him for righteousnes, as faith is the apprehending instrument of righteousnes apprehended, faith beeing as it were the hande wherewith the Iustice of Christ is receiued: and by this means faith is wholy excluded frō that which is receiued by faith; vnto which nature notwithstanding of faith it were repugnaunt, That For faith we should be iust and righteous. For if for faith; then faith were nowe no longer an acceptation of anothers righteousnesse, but were a merit and cause of our owne iustice, neither should receiue anothers satisfaction, which now it should haue no neede of.

Obiections against this Doctrine of Iustification

1 OBiection. Wee are iustified by faith. Faith is a woorke. Therefore we are iustified by the woorkes thereof, that is, by the merite of faith. Aunswere. First the consequence of this reason is denied, because more is in the conclusion than in the premisses: of which premisses this onely followeth. That by that worke wee are iustified, as by an instrument or meane, not as an impellent cause. Nowe it is one thing to be iustified by faith, that is, to be iustified, (faith only being the meane to receiue it) by the bloode of Christ: and it is another thing to be iustified for faith, that is, for the merite of faith. 2. The kinde of affirmation is diuerse: for in the Maior, faith is vnderstoode with relation to Christes merite, in the Minor it is taken absolutelie and properlie.

2 Obiection. Justice is that whereby wee are formallie or essentiallie iust. Faith is iustice. Therefore we are by faith formallie and essentiallie iust. Aunswere. The consequence of this reason is to bee denied, because the kinde of affirmation is diuers. For the Maior is meant properly; but the Minor²⁴ figuratiuely, one thing being taken for another, faith for the obiect of faith, which is Christs merite and iustice.

3 Obiection. Faith is imputed for righteousnes, as Paul saith. Therefore for faith we are righteous. Aunswere. This is also figuratiuely vnderstood: because by faith, which is imputed for righteousnes, is correlatiuely vnderstood the obiect of faith, vnto which faith hath relation. For Christs merite, which is apprehended by faith, is properly our iustice, and this merite of Christ is the formall cause of our iustice. The efficient of our iustice is God, applying that merite of Christ vnto vs. The instrumental cause of our iustice is faith. And therefore this proposition▪ We are iustified by faith, being legallie vnderstoode with the Papists, is not true, but blasphemous: but being taken correlatiuely, that is, Euangelically, with relation to Christs merit, it is true. For the correlatiue of faith is the merit of Christ, which faith also as a ioint-relatiue or correlatiue respecteth, and as an instrument apprehendeth.

4 Obiection. That which is not alone, dooth not iustifie alone: Faith is not alone. Therefore faith dooth not iustifie alone. Aunswere. Here is a fallacie of composition, the reason beeing deceitfully composed. For the woorde alone, is composed and ioined in the conclusion with the predicate, which is the woorde iustifie: but in the premisses or antecedent, it is ioined with the verbe is. The Argument is true, if in the conclusion alone bee not sundred from the verbe is, or from being, which is the participle of is, but bee ioined with it, on this wise: Faith therefore doth not iustifie alone, that is, being alone. For if it be so vnderstood, the argument is of force: for faith is neuer without workes as her effects. Faith iustifieth alone, but is not alone, when it iustifieth, hauing workes accompanying it, as effects of it, but not as ioint-causes with it of iustification.

5 Obiect. That which is required in those who are to be iustified, without the same faith doth not iustifie. Good works are required in those who are to be iustified. Therefore without good workes faith doth not iustifie. Auns. The particle without is ambiguously & doubtfully taken: for in the Maior it is taken thus; Faith without it, that is, being without it, doth not iustifie: So that the same fallacie is in this obiection which was in the former. The Minor also of this obiection is more at large to be explaned. In them who are to be iustified moe things are required, but not after the same maner. Faith is required in them who are to be iustified, as an instrumēt apprehending anothers iustice. Good works are required in them, not as a cause of iustification, but as effectes of faith: and as it were a testimony of their faith and thankefulnes. For faith is not without her fruit. Now to applie the merit of Christ is the proper act of faith, but other good workes are not so, though they also proceede from faith: Wherefore also the apprehension of Christs merite is after another manner required in them that are to bee iustified, than are other good woorkes. For faith with this her proper act (without which faith cannot bee considered) is required as a necessarie instrument, whereby we applie Christs merite vnto vs. But good woorkes are not required, that by them we may apprehend Christs merite, and much lesse that for them wee should be iustified: but that by them we may shew our faith, which without good woorkes is dead, and is not knowen but by them. Whatsoeuer is necessarily coherent with the cause, that is not therefore necessarily required to the proper effect of that cause: but good workes, although they are necessarily coherent and ioined with faith, yet are they not necessarie for the apprehension of Christs merit, that we should ouer and besides faith, by them also apply the same vnto vs.

6 Obiection. The Messias bringeth euerlasting iustice and righteousnes. Jmputed righteousnes is not eternall. Therefore wee are not thereby iustified. Aunswere. It is said that Christes righteousnesse shall bee an euerlasting righteousnesse; but after a diuerse manner. For in the life to come wee shal bee iust after another manner, than in this life. For although we shall then be iust by the same righteousnes, euen by the righteousnes of Christ imputed vnto vs: yet with this shall also the legal iustice and righteousnesse be continued, so that then also by the legall righteousnesse we shall be perfectly iust, because now onely we are, as concerning that, but in part and beginning iust. Each iustice, both the iustice of the Law, and the iustice of the Gospel, is eternall, by continuation: And the iustice and righteousnesse of the Gospell, that is, the iustice of Christ imputed vnto vs, is eternal by continuation of the imputation: The iustice of the Law is eternal by continuation of good woorkes, euen as it is continued by good woorkes, first, and beginning in this life, vntill at length after this life it bee perfected, and become perfect, and so continue to al eternity.

7 Obiection. Knowledge dooth not iustifie. Faith is a knowledge. Therefore faith doth not iustifie. Aunswere. Knowledge alone, dooth not iustifie. But iustifieng faith is not a knoweledge onely, but also a confidence and sure persuasion, whereby as a meane we apply Christes merit vnto vs. And furthermore, Knowledge and this sure persuasion are much different. Knowledge is in the vnderstanding: but this is in the will. Therefore a sure persuasion or confidence is not only a knoweledge of a thing: but also a will and purpose of doing or applieng that which wee knowe, or of resting in it, so that wee are thereby secure, and take ioie of heart therein.

8 Obiection. Saint James saith, cap. 2.24. Yee see then how that of workes a man is iustified, and not of faith onelie. Answere. 1. Hee speaketh of that iustice, whereby wee are iustified through our workes before men, that is, are approued iust, or are found to be iustified: but he speaketh not of that iustice whereby we are iustified before God, that is, whereby wee are reputed of God iust for vniust. For hee saith in the same chapter: Shew me thy faith by thy works, and J will shewe thee my faith by my woorkes. 2. He speaketh not of a true or liuely faith, but of a dead faith, which is without works.

9 Obiection. Euil workes condemne. Therefore good workes iustifie. Ans. 1. These contraries are not matches: for our euil works are perfectly euil; our good workes, are imperfectly good. 2. Although our good woorkes were perfectly good, yet should they not deserue eternal life, because they are debts. Vnto euil workes a reward is giuen by order of iustice: vnto good works not so, because we are obliged and bound to doe them. For the creature is obliged vnto his creator, neither may he of the contrary bind god vnto him by any works or means to benefit him.

10 Obiect. Saint John saith 1. Ioh. 3.7. He that doth righteousnes is righteous. Therefore not he that beleeueth. Ans. 1. He is righteous before mē, that is, by doing righteousnes, he declareth himself righteous to others: but before god we are righteous, not by dooing righteousnes, but by beleeuing. 2. He sheweth there not how we are righteous, but what the righteous are, when he saith, that hee that is regenerated, is also iustified.

11 Obiection. Christ saith, Luk. 7.47. Many sinnes are forgiuen her: because she loued much. Therfore good works are the cause of iustification. Ans. 1. Christ here reasoneth from the latter to the former, from the effect which commeth after, to the cause which goeth before. Manie sins are forgiuen her: Therefore shee loued much: and because there is a great feeling in that woman of the benefite, it must needes therefore bee that the benefite is great, and many sins are forgiuen her. That this is the meaning of Christes woordes, appeareth by the parable which hee there vseth. 2. Not euerie thing that is the cause of consequence in reason, is also the cause of the thing it selfe which followeth in that consequence of reason. Wherefore it is a fallacie of the consequent, if it bee concluded, Therefore for her loue manie sins are forgiuen her. For the particle (because) which Christ vseth, doth not alwaies signifie the cause of the thing folowing: It foloweth not, The Sunne is risen, because it is day: Therefore the day is cause of the rising of the Sun: the contrarie rather is true.

12 Obiection. That which is not in the Scripture, is not to be taught, or reteined. That wee are iustified by faith onelie, is not in the Scripture, neither the wordes themselues, nor the sense of the woords: Therefore it is not to be reteined. Aunswere. To the Maior we say, That which is not in Scripture, neither in words nor in sense, is not to be reteined. But, that we are iustified by faith onely, is conteined in Scripture, as touching the sense thereof: For we are said to be iustified freely,²⁵ without the workes of the Law: by faith, without merite: Not of anie righteousnesse which we haue doone: The blood of Jesus Christ cleanseth vs from al sinne. Therefore no woork shall be meritorious: If no worke, Therefore are we iustified by faith onely apprehending Christes merit. Wherefore wee are necessarily to retaine the particle (onelie) 1. That all merite either of faith or our workes maie be remooued from this woork of our iustification. 2. That it maie be shewed that faith, not the merite of faith, is necessarily required to iustice, because the iustice or merite of Christ is giuen by faith onely, and by this meane alone we receiue that iustice and righteousnesse.

13 Obiection. Jf Christ hath satisfied for vs, we shall not be iustified freelie, but for merite and desert. Aunswere. Wee are iustified freely in respect of vs, not freely in respect of Christ, whom the sauing of vs cost full dearely.

14 Obiection. Reward presupposeth merite; So that where reward is, there is also merite. For reward and merite are correlatiues, whereof if one bee put, the other is put also: But euerlasting life is proposed as a reward for good workes; therefore also the merite of good workes is euerlasting life. Aunswere. The Maior is sometimes true as concerning creatures, as when men may merite or deserue of men. But neither alwaies among men doth it folowe that there is merite, where there is reward. For men also oftentimes giue rewards not of merit or desert. Now it is vnproperly saide of God, that he proposeth eternal life vnto our workes, as a reward: for we can merite nothing at Gods hands by our workes. But for this cause especially doth God say, that he wil giue a reward to our workes, thereby to shew that good workes are grateful and pleasing vnto him.

15 Obiection. That which is not required vnto iustification is not necessarie to be done. Good woorkes are not required vnto iustification. Therefore it is not necessarie to doe them. Answere. The Maior is false, if it bee meant generallie: because wee ought to doe good woorkes in token of thankefulnes. But if the Maior be meant particularly, then nothing can bee concluded, the premisses beeing meere particular: nowe good woorkes are as an effect without which the cause, to wit faith, cannot be. Therefore good workes verily are necessarie, but not as any cause or merite of iustice.

16 Obiection. He that is iustified by two things, is not iustified by one only. But we, besides that we are iustified by faith, are iustified also by the merite and obedience of Christ: therefore not by faith onely. Answere. He that is iustified by two things, is not iustified by one onely, that is, after one and the same manner. But we are iustified by two thinges, after a diuerse manner. For we are iustified by faith, as by an instrument apprehending iustice: but by the merit of Christ, as by the formal cause of our iustice.

17 Obiect. Doctrine which maketh men profane, is not to be deliuered. But this doctrine, that we are iustified by works, maketh men profane. Therefore it is not to be deliuered. Ans. If it should so fal out with any man, it were but an accident. Reply. Euen those thinges which fall out to bee euils by an accident are to be eschued: But this doctrine maketh men by an accident euil: Therefore it is to be eschued. Aunswere. Those thinges which fal out to be euils by an accident are to be eschued, if ther remain no greater cause, for which they are not to bee omitted, which by an accident make men euil. But we haue greater causes, why this doctrine ought to be deliuered. 1. The commaundement of God. 2. Our owne saluation.

18 Obiection. Christ hath brought vs eternall iustice. This applied iustice is not eternal: Therefore this is not our iustice, but God himselfe is our iustice. Aunswere. The Lorde is our iustice, that is, our iustifier. But that our applied iustice is eternal, hath been shewed before; because the imputation thereof is continued to all eternity. That iustice also of the Lawe which is begunne in vs in this life, shall bee continued, and perfected in the life to come. But that iustice which is God himselfe is not in vs: because so God should be an accident to his creature, and become iustice in man. For iustice and vertue are thinges created in vs, not the essence of God. Moreouer Osiander, who obiecteth this, doth not discerne the cause from the effect. As we liue not, or are wise by the essence of God (for this is all one, as to say, that wee are as wise as God) so also we are not iust by the essence of God. Wherefore nothing is more impious than to say, That the essentiall iustice of the creatour is the iustice of the creatures: for thereof it would follow, that wee haue the iustice of God, yea the verie essence of God. The cause must be discerned from the effect, increate iustice from created iustice.

19 Obiection. Where sinne is not, there is no place for remission or imputation. Jn the life to come sinne shall not be. Therefore no place there for remission or imputation. Aunswere. In the life to come shall not bee remission of any sin then present, but the remission which was graunted in this life shall continue and endure for euer. And that conformity also which we shal haue with God in the life to come, shal be an effect of this imputation.

20 Obiection. Ten Crownes are part of a hundred Crownes in paiment of a debt. Therefore good workes also may be some part of our iustice. Aunswere. There is a dissimilitude: because ten Crownes are a whole part of an hundred Crownes. But our workes are not a whole and perfect part.

21 Obiection. It is said that Phinees worke and deede was imputed vnto him for righteousnes. Answere. The meaning of the place is; That God did approue his worke: but not, that he was iustified by that worke.

²⁶We are iustified by the merite of Christ onely, 1. For his glorie; that his sacrifice might not bee extenuated and made of lesse value 2. For our owne comfort; that we may be assured, that our iustice doth not depend vpon our owne woorkes; but vpon the sacrifice of Christ onely: otherwise we should leese it a thousand times.

²⁷We are iustified not partly by faith, & partly by works, 1. Because works are vnperfect, and therefore our iustice also should be then vnperfect. Cursed is euerie man that continueth not in all thinges which are written in the booke of the lawe to doe them. 2. Although they were perfect, yet are they due and debt: So that wee cannot satisfie for an offence past by them. When ye haue done all that yee are commaunded, say, wee are vnprofitable seruants. 3. They are Gods works, who worketh them in vs. 4. They are temporarie, neither haue anie proportion with eternall blessinges. 5. They are effectes of iustification; therefore no cause. 6. They are excluded, that wee might not haue, whereof to glorie. 7. If they were part of our iustification, our conscience should be destitute of stable and certaine comfort. 8. Christ should haue died in vain. 9. We should not haue the same way to saluation. 10. Christ should not be a perfect Sauiour.

²⁸Now our workes are vnperfect, 1. Because we omit manie things which we should doe, and doe manie things which we should not doe. 2. Because we blend and mingle euil with that good which wee doe; that is, wee doe good, but wee doe it ill. The thinges are good which wee doe, but the manner after which wee doe them is not good.