Of Free Justification by Christ, Book 1 · Part 9
An Answer to the Accusations of Osorius, in defence of Luther.
BUT now passing by your Reproaches, let us consider the The deceitful connexion of Osoriusmatter it self, and the strength and finews of your Discourse. For this is your Opinion; that, for the obtaining of righteousness the godly fruits of good works should by no means be removed from a Communion with faith, which otherwise cannot be lively and saving, being without charity. And because Luther does this, you conclude after this manner, that he condemns all works of good men; that he is an enemy and destroyer of all honest Discipline, an Author of prophane impurity and licentiousness, a plague of his Countrey, a troubler and disturber of all Religion, yea, and a Monster, and what not?
But I beseech you, Sir, bethink your self, and have a care what you belch forth against any man with an unbridled rashness; the Law commands you to Exod. 23.shun leasing. And do you, who are so great an extoller of righteousness, against all righteousness tear honest and innocent men in pieces with false accusations? for if a Man doth not attribute unto works the chiefect efficacy and preemince in the point of Iustification, is that sufficient cause to suppose that therefore he utterly condemns good works? Verily it is unreasonable so to do, as if a man disputing concerning Osorius, should thus conclude, that because he hath no power of governing Luther separates charity from faith, and the Law from the Gospel, not simply, but in such a manner as things should be distinguished each by their own bounds. Where and how Faith works by lovein the Kings Chamber, therefore he hath nothing he can do at home amongst his own family: Or because he is not at all excellent in military vertue to gain a victory, that therefore he hath no faculty or dexterity in managing the affairs of his own business. Luther separates charity from faith, and the Law from the Gospel, and does it not without cause. But it must be considered where, in what place, and for what cause he does it: Not to cause the godly works of good men to be despised, nor to discourage the exercise thereof, but that the power of justifying should not be attributed to the performance of them. Not that faith should not work by love before Men, but that it should not work before God. For it is one thing to work before Men, and another thing to work before God. Therefore one and the same faith acteth both ways, but one way before God, and another way before men; for before men it works by love, that it may perform obedience to the will of God, and be serviceable for the benefit of our Neighbour; but before God it works not by any love, but by Christ only, that it What is the union of Faith with Charity, and again what is the difference of both.may obtain the pardon of sins, and eternal life.
By which you see, what is the difference between faith and vertue, and wherein they both agree; and how different the working of both is; How faith is alone without works, and again how the same is not alone; for in the mean while Godly works are not therefore condemned, because they are not admitted to the justification of life, but the trusting in works is only overturned: Here then a wise and suitable division should be used, Trust in works is excluded.that things may be distinguished each by their own places and bounds lest one thing should rashly rush into the possession of another, and disturb the order of its station. Therefore let the praiseworthy merits of the greatest vertues have their own honour and dignity, which no man withholds from them: Nevertheless by their dignity they will never be so available in the presence of the Heavenly Iudge, as to redeem us from our sins, to satisfie Iustice, to deliver us from the wrath of God, and everlasting destruction, to restore us that are so many ways ruinated, unto grace and life, to There is nothing can be opposed to the judgement of God but Christ only.unite us as Sons and Heirs to God, and to overcome Death, and the World. These things cost a far dearer price, than that we should ever be able to pay so many and so great debts by any works or merits, or means of our own. For so great is the severity of Iustice, that there can be no reconciliation, unless Iustice be satisfied by suffering the whole punishment that was due. The wrath is so very great, that there is no hope of appeasing the Father, but by the price and death of the Son. And again, so great is the mercy, that the Father grudged not to send his own Son, and bestow him on the World, and so to bestow him, that he gives Life Eternal to them that believe in him: Moreover, so great is the loving kindness of the Son towards us, that he grudged not for our sakes to bring upon himself this infinite load of wrath which otherways our frailty, however assisted with all the help of moral vertues, had never been able to sustain.