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.

He affirms, that, We are justified by faith, without works; and 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 virtues from the divine gift of justification?

These things being thus concluded by the weighty authority of Paul, of necessity from thence follows, that there is a twofold manner, or 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 have 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, so likewise Christ also hath his own righteousness, much more powerful, and 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 perfect righteousness to them that believe, and often also to the unworthy and undeserving, by a 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 do a great injury to the scriptures, and quench all light of doctrine, confounding both their own consciences, and the consciences of their hearers, 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 to that alone, as if there remained no other way to hope for salvation, excepting that which the strict and severe observation of the law brings-I beseech you, what else do those men 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 that there is no man

*See Rom. iii. 28. 21.

in the world, to whom the daily offences of his life give not much more cause to fear, than his virtues 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 shows what every man should do aright, but can pardon no man what is done amiss? Must you not here of necessity 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 only one, both of Christ and of the law." It is not difficult 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 that 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 itself is holy and just; yet this which is called the righteousness of Christ, acts in us far otherwise, than that which is called the righteousness of the law, so that nothing seems more unlike or more contrary.

5. The difference between the righteousness of the law and the gospel.

First, as touching the law-what is the nature, virtue, and efficacy thereof is known to every man. That it is of itself a holy and perfect rule and mistress, to teach how to lead the life; being 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 itself the very rule of all perfection in all respects complete, so it requires perfect obedience in all respects and upon all

accounts; upon this condition, that he that doeth these things, shall live in them. But on the contrary, he that doeth otherwise, and abides not in all, the law pronounce:: 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, being itself holy and good, was not given that it should bring destruction, but salvation. But the same being hindered by the infirmity of our flesh, it cannot but kill us, and 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 enmity against God, so it cannot avoid being contrary to his sacred will, and divine institutions. Hence break forth so many, and such great calamities, that fall upon this sinful nature of ours; hence so many proofs of the divine indignation and anger; hence also that dreadful necessity of dying, which as it passes through all ages and kindreds-which none of the most holy men could ever drive 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, if the wages of sin be death, it cannot be that there should be any extinction of life where no unrighteousness is seen. Therefore, 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?

6. Concerning evangelical righteousness.

Hitherto these things have been explained by us concerning the righteousness of the law, as it is considered out of Christ. Now let us again turn our eyes unto Christ, and consider what his righteousness, without the law, worketh in us. And here a wonderful and most manifest difference between the law and Christ presents itself unto us. For the law, as hath been said, can give no life according to the rigour of its justice, unless to perfect men; therefore it comes to pass, that because it finds nothing perfect in us, being hindered through the infirmity of our flesh, it can give no help, nor work any thing in us but wrath. Therefore, being repulsed by the law, and destitute of the help.

of works, let us seek another patron of salvation, whosoever he be, who may help us. But there is none who doubts, that he is no other than Christ the only Son of God; whom we all alike profess through all churches. There is therefore no controversy remaining between us and our adversaries concerning the Author of salvation.

Nevertheless, there remains another ambiguity or question, perhaps not yet cleared enough by divines. For, whereas there is no man but confesses that righteousness is in Christ in its highest perfection; and we have already heard from the law, that there is no fellowship of righteousness with unrighteousness; here some difficulty comes in, how it comes to pass, that the Lord Christ, all whose judgments are most just, can or ought, against righteousness, to favour those who, having forsaken their duty, have turned aside to unrighteousness? For if the law of God, according to the nature of righteousness, cannot avoid condemning those that are guilty of wickedness, some perhaps may ask, How Christ, who does not anything but what is most righteous, can, without the violation of his righteousness, procure salvation to those whom the law of righteousness justly condemns? Or if he do it-how, for what cause, and in what manner, he does it-by faith, or by works? If by faith, whether by faith only, or by the help of works joined with it? If upon the account of works, whether before works, or after works, or in the very works? But if by faith only, without works, hence arises a threefold question: 1. What then do good works avail? 2. What faith that is, and of what sort it is, which is said to justify? 3. Whom this faith justifies? For they must be either sinners or righteous-if sinners, they are either penitent or stubborn-if you say both, you will speak against righteousness, which cannot be well called righteousness, unless it reward according to every man's deeds and merits. But if they are righteous and not sinners, whom Christ helps, what need have the righteous of a Redeemer? What need have the whole of a physician? Moreover, how will that saying of Paul hold true, whereby Christ being made man, is said to have come into the world, not to save the righteous, but sinners?

If any man, in disputing about the doctrine of Justification, should ask these things, what would you answer him? If any man should come to you, who being affrighted in his mind, and astonished at the greatness of his sins, and

burdened with horror of conscience, and almost dead with the fear of the judgment of God, should ask the help of counsel and comfort from you-and of this sort there are found not a few examples in the folds of the Lord's flockwhat remedy would you reach forth unto him? Perhaps you will send him to those books of yours concerning righteousness. And what will he find there, whereby his afflicted and cast down mind may be refreshed and recover itself? Will you send him to the law? What will he draw from thence fit for healing his wounds? especially seeing that the law of righteousness can only bring us in guilty, because we have not kept the law; at least it cannot by any means restore righteousness that was once lost, or satisfy the Judge. It remains then, that you should bring the miserable soul of a sinner from the law, in which there appears no hope of defence, unto CHRIST, seeing it is HE only, by whose wounds and stripes we are healed; and who hath taken upon himself all the impieties of us all, that he might communicate unto us his own righteousness. That is very true indeed, and upon that account you and yours are to be commended, who, though you seem not to have a clear sight of the genuine office of Christ, and his divine greatness in procuring our salvation; yet you refuse not to profess his name, and have a certain external reverence of faith.

But at present you have to do with men that are troubled, and to whom it is not sufficient to retain only the name of a Saviour, unless we have also a right understanding of the efficacy of his death which he suffered for us, and of the power that he hath to save, and the great benefits he hath bestowed upon us, and his exceeding great love and goodwill towards us, and the infinite riches that are promised to us in him. Therefore you must proceed further, and help the afflicted minds of the godly, that they may know and believe, not only that there is eternal and durable life in Christ, but also that they may be taught the way, and means, and manner, how that life comes to us, and to whom it belongs, and what we must observe in attaining unto it.

7. What the power and efficacy of faith is; whom it justifies, and how.

In which matter there is great variety of sentiments and opinions amongst divines. For, whereas Paul proclaims,