Of Free Justification by Christ, Book 2
THE Second Book: CONCERNING Faith and the Promise.
YE have heard then of Grace and Merits, of free Imputation and Remission of sins, on which depends all our Iustification and Salvation: But now seeing this Remission, whereof I speak, must be received by Faith only, it remains that we should in this place treat somewhat of Faith, especially for this cause, either that we may confute the Calumnies of Adversaries, or that if it be possible, we may help the Errors of those, that are so great Enemies to this manner of Iustifying, which we affirm to consist of Faith only, without Works.
Upon which kind of Doctrine, if we only, or first of all Men should stand, I should less wonder at so great Tumults of these Men.
But seeing Christ himself, and Paul and the Prophets and Apostles profess themselves to be not only Witnesses, but also the Authors and Leaders in this Opinion, whereby we are taught, that we are justified only by Faith in the Son; when every one of the most Learned Writers and Interpreters, who were of the Primitive Antiquity, attest the same with unanimous consent, from whose Instructions we our selves also have learned the same, what is come to those Popish Wits, why they should Faith without Works, imputed for Righteousness.oppofe themselves so unreasonably and so fiercely? And now let us consider what that is which so much offends them. Luther disputes that Faith is imputed unto Righteousness without Works. Paul the Apostle taught the same before Luther: What will Osorius say to me here? what will the Pope of Rome himself say? what will the Senatours of Trent say? To wit, that good Works must be joyned with it. What, must all good Works be joyned with it, or not; if they shall say all, where will they find those that have compleated this exact cyclopedy of Vertues in this Life, except the Son of God only? But if they understand it of most, or some good Works at least, yet that will not be sufficient. For unless every one of the Vertues joyned together as it were in a mutual Bond, are united for Righteousness, they cannot profit at all being separate: Who ever loved his Neighbour as himself, according to the Prescript of the Law? But suppose there were some such Man: What Wherefore Worksare separated from Iustification.if such a Man rages with Concupiscence of the Flesh or Eyes, though the inward mind doth not consent? what if the mind swells with self-love, or overflows with the pride of Life? what if it is enslaved unto Covetousness, or some where fails in its duty? what advantage will it be to be observant of Charity? Briefly, what if it be so, that thou aboundest with all other vertues, but only failest in one command, doth not the Sentence of the Scripture condemn thee for the Violation of the Law? Moreover we may speak in the words of Thomas Tho. Aquin. …. 109.himself: That if the mind is inwardly guiltless as to any consent unto the sin, yet such is the condition of our Nature, saith he, that though through grace, it is healed in respect of the mind, yet in respect of the flesh, by reason of which it serves the Law of sin, corruption and infection remain in it. Rom. 7. The obscurity of ignorance Ro. 7. Ro. 8. Wisd. 9.remains also in the intellect, concerning which, Rom. 8. we we know not what to pray for as we ought, &c. and Wisd. chap. 9. The thoughts of Mortals are frightful, and uncertain of our being provided for, &c. Hitherto hath Thomas spoken. From all which it remains, that Iustification confists either in Faith only, as in the next cause: Or that the Accession of our Vertues, which are neither perfect nor intire, do not at all avail to Righteousness before God, but rather to accusation: For Cursed is every one that abides not in all things, Deut. 27. Galat. 3.that are commanded in the Book of the Law to do them, &c.
What is the proper Nature and Definition of Faith, whereby we are justified before God, is enquired into from sure and true Foundations of Scripture.
By the many things which we have hitherto discoursed of grace, and its gifts, I think there is a sufficient defence made against the assaults of Sophisters, for the guarding of this principle, which assigns all the power of justifying to Faith only, through the free mercy of God: But because I see it is not clear enough amongst Divines, what that Faith is whereof we speak, I thought it requisite to speak something of it in this place: To wit, that having surveyed the Opinions of others, and rightly explained those things which seem to need distinction about the manifold homonymy of this Word, we may at length be led as it were by the footstepsof the word of God, to that true Faith, which truly and simply justifies us.
But because the word Faith is used in various Senses, and there are many things that are believed by us, (for The manifold signification of Faith.whatsoever things we find to be true and sure, we presently give credit to them) but yet any sort of perswasion setled in the mind, though it be true, or any sort of truth about things conceived, doth not therefore upon that account justifie before God.
Therefore in this so great diversity of things to be believed, we must see what that Faith is, whereof all our Salvation and Righteousness before God consists, and what is the proper and simple definition thereof; whence it receives its power to justifie, to whom it belongs, and in what Notions it differs from that Faith which our Adversaries hold. Which state of Faith, if it had been rightly and definitively seen into by our Divines, I am either deceived, or else those boasting admirers of Works would wholly Errour and disturbauce among Divines proceeds chiefly from the wrong defining and misunderstanding of Faith.change that Opinion, or at least moderate themselves more in this matter of disputation. But now I know not how it comes to pass, that whereas no kind of Doctrine either more admirable for dignity, or more excellent for use, or more happy for the Salvation of Men hath shined forth, or that moreover appears more perspicuously to the Eyes of all Men by manifest Testimonies of Evangelical Scripture, yet there is no opinion that hath more numerous, or more bitter Adversaries: Which whence it comes to pass, I can not be satisfied in wondering, unless that whereof I spake, be the cause thereof, because they seem not to have discerned aright by the Gospel, what that Faith is to which free Iustification is proposed: Which may appear evidently by many Arguments, and such as are not at all obscure unto him that reads- their Writings, Collections, Articles, Councils, and Disputes: And in this very Rank Osorius comes first, and next Hosius, one of his nearest Osorius. Hosius.Allies; who opposing the Faith of Luther, doth not so much consute that, as betray his own ignorance. For what ignorance is this? What kind of intemperance? that drawing your pen against your Adversary, whom you cannot run down by true Reasons, you carp at things not understood, and you wound the Innocent with false Accusations? where I beseech you, Luther is falssy traduced. Osor. li. 2. pa. 32.did Luther either Teach or Dream of this Faith, which you feign he holds: To wit, that every one obtains Righteousness, or is justified upon that account only, because he determines himself acceptable to God; for these are your words, and not yours only: For Hosius also harps no less upon the same string, together with you, and the whole hundreds of almost all the Divines of that Class.
I know that Luther hath discoursed many things gravely and excellently of Faith, and freely saving Righteousness of Faith. But he understands this Faith which justifies us, much otherways than your accusation pretends. Who was ever so mad, as that he judged Faith to be confined within these limits, and that it is no other thing, but that every Man should have a very good opinion of his own Salvation, and should be strongly persuaded thereof in his own mind.
Though in the mean while, I deny not that there is always joined with Faith a confidence of good hope, yet if we will rightly examin the proper Natures and Causes of things, we will find that there is no small difference between Hope and Faith. For every Man doth not obtain Righteousness, upon the account that he is very couragious in hoping well. For otherways, what Turk or Iew is there, who doth not in his own mind catch at a goodly persuasion about his own Salvation, and the gracious There is always joined with Faith a confidence of good hope.favour of God? We may also add unto these the Pope of Rome, who by a certain Magnifical, but most vain, hope flattering himself doubts not of his being the only Successour of Peter. So also the Papists, doubt not but as soon as they have whispered their Sins into the Ears of a Priest by a silent Confession, that immediately they go away Pardoned after the performance of this Work; and when they put the Innocent Servants of Christ to Death or the Faith, they do not at all distrust that they do God Service, whereas the matter is far otherways.
Therefore it is requisite to see, not what every Man hopes, but how rightly he hopes: nor how great his hope is, but how true. The same also must Confidence and hope accompanies justifying Faith, but doth not it self justifie. It is requisite to see, not how great Faith and Hope is, but how true.be done in Faith: But that it may appear true, it should not be measured by Human Opinion, but according to the right Rule of Scripture. Neither is it only requisite to look, what any one promiseth, but to whom and for what it is promised. There are wonderful and infinite things, which the bounty of God promises in the way of free gift. For Salvation and Life Eternal is promised. Yet these good things are not therefore promised, because they are hoped by us; but we therefore hope because they are promised. So then Hope doth not go before the promise, as a cause, and make it, but follows it as an effect, and it depends upon the promise, and not the promise upon it. By which you see that it is not Hope, no not, when it is most right, that justifies us, and renders us capable of the promise of God: But some other The difference between confidence hoping, and Faith justifying. Confidence, or Hope looks properly at the promise, Faith looks at the Person of the Redeemer.thing. What is that, I beseech you, but Faith, to which properly the promise is made? For the Covenant of Eternal Life is made properly with us believing, and not only hoping, that is not for the sake of that which is hoped, but for the sake of that, on which Faith relies.