Of Free Justification by Christ, Book 1 · Part 16
Concerning the necessity of the practice, and care of good Works.
THerefore in this place something hath been said of Faith, and all that manner of Righteousness; which the Divine Authority attributes to Faith only without Works. More things elsewhere have been explained by us in other Books: From which things just conclusions being drawn, it evidently appears, if I am not mistaken, wherein all our righteousness consists, not in Works without Faith, nor joined together with Faith, but wholly in Faith without Works; that is, without the merits of Works, or any condition of meriting. For if Faith, which is nothing else but an internal and illuminated contemplation, and receiving of Christ the Son of God, receives a free promise of Life in him; I do not well see what the good deeds of our Life, thought excellent, can perform in this part of justification. Yet it doth not Works, tho' they do not justifie, yet are not denied to be necessary.follow from hence that the Holy practice of good Works for necessary uses, that I may speak with Paul, is not upon any account necessary. Neither is it a reason forcible enough, if any Man teaches that no trust should be put in Works, that therefore there is no need of any care to do good: For what Logick is this? Works should not be trusted in when they are performed: Therefore there is no need to endeavour The calumnies of the Adversaries against Pious Doctors.to perform Good and Holy Works. We are no other ways justified but upon the account of Faith which is in Christ Iesus: Therefore Offices of Piety are not necessary in those, who are justified by Faith. Faith only, not upon the account of Love, but of the Mediatour, promotes us to righteousness; Therefore, Luther is unjustly reviled as a despiser of Good Works.it profits nothing, to repent, and to weep and mourn for sins committed: It is of no concernment after what manner every one leads his Life; for so you seem to gather, and not you only, O Osorius, but also as many as being like to you, bear It is fatal to the Gospel to suffer violence, and undergo calumnies.an enmity to Luther. And hence such fierce out-cries of yours against him, such odious and bitter ragings, reproaches, evil reports, and outragious invectives, being filled not so much with Evil Speeches, as most filthy Lyes. But this is no new nor strange thing, either because you are of your old temper and disposition, Mat. 2. Mat. 26, 27. Act. 8. Eusebius, See the History of Huss.or because it is, and always was the condition of the Gospel, which hath already been accustomed enough to such like Enemies and reproaches. So Saul persecuted David a most moderate Prince, by whom he had never been hurt. So when Christ was born, Herod was troubled, and all Ierusalem with him: By the like fury Christ himself, the Prince of the Church, was slain. So of Old, Stephen was Stoned: The same also did the Ancient Martyrs of all Times, hear from their own People, which Luther now and other Ministers of Gods Word are forced to hear, foreign, take away these Enemies of the god's; yea also that Divine Martyr, Iohn Huss, of latter memory, was brought forth to Death in a manner not unlike that, whereby Luther is brought forth by you after his Death: For they Cloathed him with odious Pictures of Devils, and abominable Titles. Neither is Luther here handled much more handsomly by you; being Cloath'd with most vain Lyes, and set forth by you in such Colours, not as he really was, nor as his Writings had persuaded you concerning him, which it seems you have not read, but as other accusers, to whom you use to give too much credit, have described him: For what other thing declares this your narrative which is curiously fitted for calumny, whereby you make him liker a Monster, than a Man, The shameless reproaches of Osorius, cast upon Luther. Osor. lib. 2. de justit.as if he brought in a certain new kind of Faith, that was not heard of before, and was unknown in former times, as if he were an example of Wickedness, an encourager of Slothfulness, an Turbulent Person, and disturber of Religion, and trampled upon all Actions worthy of Praise, and exercises of Eminent Vertue; as things of no worth, and condemned Pious Tears, and judged those Men abominable and Wicked who wept and mourned for their Iniquities; or upon any account lamented the Sins they committed.
And as if he taught a certain new way of Salvation, and such a one, as neither requires works of vis nor any sorrow, neither occasions any trouble to sinners, but teaches that confidence alone is sufficient, to wit, such a confidence whereby every Wicked and Ungodly Man may be supposed acceptable to God, tho'he himself do not at all endeavour to restrain his wickedness, or pretend to any desire after Piety, but only so supposeth in his own mind, that he is dear to God. That the favour of God is prepared for all, yea for the unclean and Wicked, though sin rules and reigns with an universal dominion over them. Moreover that Luther Pag. 30. Pag. 43.should think it a great Wickedness to lament Mans first ruine, or fall, and to fear punishment, &c. Besides other things also of the like sort, no less absurd than false, which being wrested by you to a wrong sense, you use to lay to his charge, not that they are really true of him, but they are puposely feigned by A defence of Luther.you, that by any means possible ye may render him odious to the ignorant People! But these cunning attempts of yours avail nothing; for the Writings and Sermons of Luther are publickly known. There are also extant the publick Confessions of the Saxon. Churches, first presented unto Carolus Caesar, in the Assembly The Confessions of the Saxon Churches, presented at Augusta, Ann. 1530. offered afterwards Trid. Coun. 1551.of Augusta. Anno. 1530. And afterwards Anno. 1551. Shewed and offered to the Council of Trent, in which what they teach concerning the true way of Iustification, according to the Word of God, what they Iudge and Preach of repentance, and the Holy Fruits of good Works; by all which they do sufficiently defend themselves against your frivolous calumnies, and most vain accusations, that there is no need of any other defence besides.