Of Free Justification by Christ, Book 3 · Part 7
Where Faith is joyned with Works, and where it is not joyned.
AND hitherto we have been speaking of Repentance. But as touching the Reformation of the Life in other respects, though I know that nothing is more convenient, than that Faith, which is rightly instructed in Christ, should have Charity, and other Offices of Piety, suitable to the Christian Profession joyned with it.
Yet it must be considered what Romans 4.manner of Union this is, and of how large an extent: for Faith and Charity have that wherein they are of necessity united. And they have that also, wherein they must of necessity be separated. Where we deal with God about Salvation, Iustification, and the Expiation of sins, here Faith only without Works is powerful and overcomes. But in dealings with men in the Lives of the Iustified, in popular duties, in the exercise of Vertue, there is a very near Union between Faith and Vertue, of which the one cannot consist without the other. Therefore these things should be measured by their own bounds, that we may attribute unto Faith its due, and to Works their Aug. de Haeres. Haeres. 54.due, and unto both that which is meet. For as that poisonous Errour of Eunomius should be abhorred, who is reported to have been so great an Enemy to godly works, that he thought it was not a matter of any concernment how any man led his life: So also great care should be taken, lest in shunning the Soylla of Eunomius, we fall upon the other Carybdis of the Papists, which is no less pernicious, being mis-led by the Popish Doctors, who make such a confused Union between Faith and Works, that neither Faith without Works, nor Works without Faith procure Iustification.
But this Union is easily confuted by the Authority of Scripture: For if Faith only doth not bring Believers into a state of Salvation, unless it be joyned with great Holiness of life, why did not Christ joyn these together, when he said simply; He that believeth in me hath Eternal Life? Why did not Peter joyn them together, when, according to the Testimonies of the Prophets he proclaimed remission of sins to all that believed Iohn 6. Acts 10. Acts 16.in his Name? Why did not Paul joyn them together, when instructing the Iaylor in the Faith, he said unto him, Believe in the Lord Iesus, and thou shalt be saved, and thy house? Many other such like things may be mentioned.
The History of the Galatians is well known, who being led aside by the false Apostles, did not wholly cast off Christ, nor excluded Faith in Christ, but they would have had the good Works of Believers joyned with Faith in the Article of Iustification before God unto Eternal Life: for which cause, how angry the Apostle was at them, his Epistle bears witness.
But here again a place of St. Paul out of the same Epistle is objected, Gal. 5.where writing to the Galatians, he speaks of Faith, that works by Charity. From hence the Tridentine Divines infer a necessary connexion between Faith and Charity; so that Faith without Charity, like matter without form, avails nothing to the Tridentine Counc. 1. Sess. 6. cap. 7.perfection of Righteousness. And they say of Charity, which they call Righteousness inherent in us, That it is so impossible that it should be separated from Faith in the concernment of Iustification, that they assert it only to be the formal cause of our Iustification. But it is Objection from the words of Paul.not difficult to answer to this place of Paul. For in that Epistle the Apostle endeavours with great diligence to call back his Galatians to the Righteousness of Faith from which they had swerved. In the mean while, lest they should be seduced by a counterfeit Faith, by these words he intimates, what Faith it is, that he speaks of: Not such a Faith as is idle and dead without Works, but which worketh by Answer.Love. And in this sense we deny not that Faith is not alone. But what consequence is that?
Lively Faith is not alone without Charity.
It is a lively Faith that justifies.
Therefore in Iustifying, Faith is not alone without Charity.
This Argument is disproved in the Schools of Logicians; for it is a Sophism (a non causa ut causa.) Therefore I answer to the Major: The Faith that is lively is not alone without Charity: That is true in working, but not in justifying. Therefore as touching the Cause and Office of Iustifying, this is not the consequence thereof: Therefore in Iustifying, Faith is not alone without Charity. But as for the the Minor, though Faith that justifies is called lively in respect of good Works, yet it doth not justifie in respect of those Works, but only upon the account of its Object, which, because Faith only without Charity embraces; therefore Faith only without Charity receives from thence the power of Why Faith is alone in Iustifying.Iustifying. If all things that any way are, or are done together, should be joyned in one and the same Office, it would come to pass, that he that hath Feet, Eyes and Ears, because he hath not these Members alone, therefore he should be said to go not withhis Feet only, but to walk with his Eyes, and see with his Ears, as hath been formerly demonstrated. Iust so the case is in Faith, Charity, and other Vertues: Which tho' being infused by Grace, they inhere How Faith, Charity, and other vertues are joyned together.in the same subject, yet each one of them are distinguished by their peculiar Offices. Therefore if it be asked concerning the Office of Iustification, What it is that reconciles us to God, and procures Eternal Life for us? I answer, it is Faith, and that only. If you ask; how? I answer, by Christ, the Mediatour. Again, if you ask, what manner of Faith that is? I answer, It is not an idle or dead Faith, but lively and active. But if you would know by what marks you distinguish between a true Faith, and that which is counterfeit? St. Paul answers that question; The Faith, that is true, works by Love.