Of Free Justification by Christ, Book 1 · Part 4 – Part 5
Faith Iustifies no otherways, but upon the account of good works, according to the opinion of Osorius.
For so your words do manifestly signifie, where treating of Faith, and enquiring why we are said to be saved by it, you presently add a cause: because, say you, we obtain the Divine protection only by faith, and so very easily observe the precepts of the law, and obey Divine Institutions; and again concluding to the same purpose.
No man that is in his right wits shall obtain Salvation, except he keep the Law, or, which is equivalent thereunto, except he be ready and prepared in his mind te keept it.
And again in the same place discoursing Lib. 9. 233. What sort of righteousuess is that of Osorius. Lib. 9. p. 232. Lib. 9. p. 232.of the Salvation of Christians: Do you ask how a man is Saved? Is there another way prepared for Salvation, but what is eontained in the Law of God? none at all; Therefore we, miserable mortals, have a way to the Immortal Kingdom laid out and shewed unto us, and that a very easie one, you Osorius, being our guide and teacher, which is contained in the Law of God: So that besides this there is no other way laid open, neither in the Gospel, nor the what way men come to Heaven according to the opinion of Osorius.Writings of the Apostles, whereby we may be brought to the Heavenly Countrey, and its immortality, but that which is described only in the Law of God.
Suppose these things were granted you, which you affirm, though they be in themselves absurd, and wholly Iudaical, but let me grant, or at least feign that this way which you shew, is the only way, and the most firmly founded, and also that the same is the most easie, and likewise that there is no other way by which we can come to Heaven, but that only which is proposed by the description of the Divine Law: Suppose we grant this, yet in the mean while see thou teach me this: how thou canst know that thou dost as many good works as are sufficient for a compleat obedience to the Law. Of old our first Adam.Father Adam received but one command, and failed in the performance, and that in Paradise, being placed in the highest degree of Innocency. What? and thou a miserable mortal man, banished out of Paradise, compassed about with so much infirmity of the flesh, having received the Law of God, in which so many and so great things are imposed to be performed, and they are so imposed, that he is liable to a Curse, whosoever doth not most constantly continue in them all; do'st thou stand so firmly, that no storm of temptation can throw thee down at any time?
But what if having observed all other commands of God exactly, so much as one tittle of the Law is neglected by thee? What will thy Righteousness say to us in this Case? Do you not see, that the Sentence of the Law being pronounced, you are as much in the fault, as if you were guilty of all …? And yet you talk to us of no other way to the Kingdom of Life, but that which is defined by the Ministry of the Law, and the Exercise of Charity.
But now how will you teach that? by what Scriptures, by what Masters shall this appear evident to us which you assert? by Paul, I trow. What then, says he he? To wit, this is the mind and opinion of Paul, say you, that he asserts that all manner of destroying and suppressing of Lust is placed in the Grace of God, which must be obtained by Faith, and teaches that there is De justit. lib. 4. pag. 90.no other way of extinguishing and destroying it. And a gain elsewhere Lib. 3. p. 68. The right way to Heaven consists in the Exercise ofChuity according to the Opinion of Osorius.Paul was never the Man that disapproved the Offices of Bounty, as if they were little profitable for Salvation, but taught that the only right way to Heaven was that, which was Fixed in the continual Exercise of Charity, &c.
I know indeed, and confess that all proceeds from the Grace of God alone, whatsoever is done by us aright, and An answer to things alledged. Paul a great … of Charity.commendably, whether in suppressing the Allurements of Vices, or in observing the Discipline of Vertue. Moreover that should not be denied, which you do well assume according to the mind of Paul, that we obtain this Grace from God by Faith. Likewise that is not ill said, which you add concerning Paul, that he was never the Man that disapproved Pious endeavours of Exercising Charity; seeing he every where extols those very things with wonderful praises For who knows not, that the excellent Sermons of Paul are exceeding full of very serious Precepts Paul a great Preacher of Charity.and Instructions for governing the Life: and that they are not in any matter more affectionate, than in this, that all every where, who profess the name of Christ, should, together with a sincere profession of Faith, joyn a proportionable Holiness of Life foreignfor necessary uses.
Suppose this to be most true, as it is indeed; yet that was never the meaning of the Apostle, to place our Salvation principally in the Law, as if he thought that the Kindom of God, and the Righteousness thereof should be measured by our worthy Deeds and Charity; or proposed Heaven to us as fit to be paid for, or sold for the commodities of our Works, as by a kind of Auction. Yea, when I read Paul's Epistles of a far different sense, this seems to me to be the only scope and mind of the Apostle, that he transfers all this Not Charity, but Faith opens a way to the Kingdom of Heaven. Rom. 3. 4.Righteousness, which you attribute to the Law, unto Faith, and so transfers it, that he shuts out all mixture of Works; and leaves only Faith in the Son of God, which lays open for us a way into the Kingdom of Heaven.
For I beseech you, he that affirms, that we are justified by Faith, without Works, and who again says, but now without the Law the Righteousness of God is made manifest, being testified by the Law and the Prophets? with what Words could he more evidently shut out the endeavours and merits of all our Vertues from the Divine gift of Iustification?
These things being thus agreed upon, and concluded by the weighty authority of Paul, of necessity from thence follows, That there is a twofold manner, or A twofold manner of Righteousness of the Law: and of the Gospel, or Faith.way of being righteous to be distinguished, as I said, according to the different conditions of both Covenants; of which the one belongs to the Law, the other is peculiar to Christ. Then both the Law and Christ foreignhave their own righteousness; for as the Law, which is wholly exercised in works of righteousness, endures no unrighteousness, and renders the fruits of righteousness plentifully to those, who persevering in that which is good, have filled up all the parts of perfect Innocency. Likewise Christ also hath his own righteousness, both much more powerful, and also not a little differing from the other; though not so much differing in respect of the matter, yet exceeding much in the manner of dispensing; for the Law communicates only to them that Work, but Christ communicates to them that believe, perfect righteousness, and often also to the unworthy and underserving, by a The Righteousness of Faith.singular grace of dispensation. Therefore this Righteousness, is properly called the Righteousness of Faith; Which is necessarily to be distinguished by us from the other, which is called the Righteousness of the Law: Which they who do not, verily they do a great injury to the Scriptures, and quench all light of Doctrine, confounding both their own Consciences, and the Consciences of their hearers, with a wonderful The necessary distinction of Legal and Evangelical Righteousness.kind of disturbance, so that scarcely any Man can certainly know what should be hoped or feared; for they who dispute thus concerning the Righteousness of the Law, and draw all things to that alone, as if there remained no other way to hope for Salvation, but that which the strict and severe observation of the Law brings: I beseech you, what else do those Men do, but leave the Souls of Men in a doubtful wavering? And by what way those Men encourage us to hope, by the same they compel us to fear and utterly to despair of Salvation: seeing there is no Man in the World, to whom the daily offences of his Life gives not much more cause to fear, than his vertues give him to hope.
And what remedy then shall remain for the perplexed consciences of Men, if the Righteousness of Christ being hid from their Eyes, you leave nothing for hope or consolation, but the righteousness of the Law? Or with what comfort will you raise up the Spirit of a fallen and afflicted Sinner, when the Law useth to shew what every Man should do aright, but can pardon no Man what is done amiss? must you not here of necessity The Office of the Law.be compelled to leave the Righteousness of the Law, and presently to appeal to the Righteousness of Christ? And, I think, you will not at all deny that, but, say you, seeing this righteousness of Christ is no other, but that which is the righteousness of the Law, yea and the very perfection of the Law, therefore it is not necessary that we should make a twofold Righteousness, but one only both of Christ and of the How the Righteousness of the Law and Christ is one, and not one.Law. But 'tis not a difficult thing, to answer to this objection. Indeed it must be confessed, if you consider the things by themselves, and compare the one with the other by a mutual relation, there seems not to be any difference between the Righteousness of Christ, and of the Law. Because there is nothing in the Law so Holy and perfect; but it appears as evident in the Life of Christ: But if you consider the efficacy and manner of working; which the Righteousness of Christ and of the Law exercises in others; if you consider the effect and end of both, there is a great difference: For though Christ is no otherwise just in himself, than the Law it self is Holy and Iust: But yet this which is called the Righteousness of Christ, acts in us much otherwise, than that which is called the Righteousness of the Law, so that nothing seems more unlike or more contrary.
The difference between the Righteousness of the Law and the Gospel.
FIRST, as touching the Law, what the Nature, Vertue, and The strength and operation of the Law.Efficacy thereof is, it is unknown to no Man: To wit, that it is of it self a Holy and Perfect Rule, and Mistress to teach how to lead the Life; made for this purpose by the most Holy God, that Creatures might certainly know, what they should fly, and what they should follow, as it contains in it self the very Rule of all perfection in all respects compleat; so it requires perfect obedience in all respects and upon all accounts: upon this condition, that he that doth these things, shall live in them. But on the contrary, he that doth otherwise, and abides not in all, the Law pronounces a Curse against him, and inflicts the vengeance of Death, and heaps up anger and indignation upon him. For by the Law the Wrath of God is declared from Heaven, being justly kindled against all Men that are wicked and unjust upon any account.
Whereby it comes to pass, that the Law indeed, being it self Holy and Good, was not given for this, that it should bring Destruction, but Salvation; but yet the same being hindred by the infirmity of our flesh, it cannot but kill us, but cannot at all save us by its own means; not for any default, or tyranny of its own; but by taking just occasion from the refractory rebellion of our flesh, which as it naturally hath an enmity against God, so it cannot avoid being contrary to his Sacred Will, and Divine Institutions. And hence break forth so many, and so great calamities, that fall upon this sinful Nature of ours; hence so many proofs of the Divine Indignation and Anger; hence also that dreadful and unavoidable necessity of dying, which when it passes promiscuously through all ages and kindreds, which none of the most Holy Men could ever drive away from themselves, verily that one thing proves us all to be guilty of unrighteousness, and that there is not any perfection of righteousness in our most righteous works; for The Law as out of Christ is confidered what it doth.if the Wages of Sin be Death, it cannot be that there should be any extinction of Life there, where no unrighteousness is seen. Therefore, O Osorius! if the Law cannot defend thee in this Life with all thy works from Death, will the same save thee after Death, and restore thee to Life, when thou art Dead?