Of Free Justification by Christ, Book 3 · Part 8
What, where, and How Faith worketh by Charity.
BUT here there are several things, that need to be explained, as, what Faith works, where, and after what manner it works; for Faith doth not act every where after one and the same manner: It acts one way with men, and another way What, where, & how Faith works by Love.with God. It is true, that it works by Love, as Paul says but it must be understood in respect of men, not in respect of God. Neither doth Faith perform the same in both respects, nor after the same manner; for with men it works by Love, but with God it works not by Love, but by Christ only, by whom it is admirable to consider what, and how great things Faith performs. It obtains grants of Petitions, pardon of sins; it reconciles, justifies, wrestles, overcomes, reigns, and triumphs. Faith only does these things, not with men, but with God; not working by Charity, but by Christ our Lord. Therefore Faith works one thing by Christ, and another thing by Charity: By Christ it obtains Salvation, by Charity it performs Obedience to the Law. Doth it perform perfect Obedience? No. Doth it then perform imperfect Obedience? But that is not sufficient to procure Righteousness and Salvation. And where then is that excellent integrity of Life? Where is Charity's meritorious efficacy to purchase Salvation? Where is the Assertion of the Tridentine Decree, which only attributes the beginning of Iustification to Faith, but makes the formal cause thereof to be Charity or New Obedience, which they call Righteousness inherent in us, whereby we are not only accounted righteous, but are both called, and also really are righteous, before God; adding also a dreadful Curse, if any dare be of another Iudgment. Which manner of Doctrine, if it be admitted, it utterly Trid. Concil. cap. 11. If any say, that a man is justified by the Imputation of Christ's Righteousness only, or by the remission of sins only, excluding Grace and Charity, which is spread abroad in the hearts, and inheres in them. Or if any say that the Grace whereby we are justified is only the favour of God, let him be accursed. If any say, that Iustifying Faith is nothing else but a fiducial relyance on the Mercy of God, forgiving sins for Christ's sake; or that this fiducial relyance is the only thing whereby we are justified, let him be accursed, Sess. 6. cap. 2. Rom. 4. 11. Rom. 3.disannuls the sacred Scripture, and overturns all the foundation of our Religion. For if this be the condition of our Salvation, that it must rely upon good deeds, and not free Imputation only: Where then is that Righteousness, which is attributed unto Faith so often Preached by Paul? Where is the difference between the Law and the Gospel, which, unless it be carefully observed, we may be as blind as to the knowledge of the Scripture, as Moles and Batts at Noon-day. Moreover, where is that opposition mentioned by Paul between the Righteousness of the Law and of Faith? between Grace and Debt? Where is glorying in Works excluded? Where is Faith accounted Rom. 4.to Abraham for Righteousness? And how will the Tridentine Decrees agree with that which Paul says: Faith is accounted for Righteousness not to him, that Works, but to him, that believes in him who justifies the ungodly? And where be those remarkable exceptive and exclusive Particles, whereby our Salvation is wholly cut off from Works, and ascribed unto Imputation? Moreover where are all those sweet Promises, if those Testimonies out of the Prophets.Men rob us of the Assurance of Salvation and God's Imputation?
Let us now proceed to the Prophets, that if any are less moved with the Authority and writings of the Apostles, if they have any thing to say for themselves, they may either Answer the evident Testimonies of the Prophets, or yield unto them. And first, that I may begin at this, I ask of them, that deny that it is sufficient to assurance of Iustification, that Christ hath fulfilled all Righteousness for us, unless thereunto be added also a Righteousness implanted and inherent in us, being formed in us of his free Bounty, which makes us formally Righteous, satisfies the Law, and merits Life. Which if it be so, I ask of them, Whether any Man will be assured that he is in a state of Salvation in this Life. If they deny it, where then is that Peace and Ioy in the Holy Ghost, whereof there is so frequent mention in the writings of the Prophets and Apostles? Where is that frequent singing of Praise in the Books of the Prophets? Where is that Everlasting Ioy and Gladness, which Isaiah the Prophet foretels shall be upon the head of those who being redeemed by the Lord, shall come into Sion with Praise? Where is that way so straight, that Fools cannot err therein? Where is that Voice of the Prophet preaching Peace, and proclaiming Glad tidings, and comforting his own People, which taking away all Fear, Grief and Sighing, confirms fearful and affrighted Consciences, strengthens weak Kness, and feeble Hands, yea provokes the very Beasts of the Field, and the Ostriches to the Exercise of glorifying God.
If yet we waver in doubtful and uncertain fears, and have no firm hope of Salvation, but in that Righteousness, which is inherent in our selves according to the Pseudocatholick Opinion of the Church of Rome, where then is that fiducial reliance; where is that Holy Courage, concerning which Ieremiah the Prophet foretold: In those days Iudah shall be saved, and Israel shall dwell safely. And again to the same purpose Ezekiel foretelling of the future Peace of the Church: And Ierem. 23. Ezek. 34.I will make with them a Covenant of Peace. And they that dwell in the VVilderness, shall sleep safely in the woods, and shall be in their own Land without fear: And presently he subjoins: But they shall dwell safely without any fear. Hereunto belongs the encouragement, that Isaiah gives the People of the Messiah, commanding them not to be afraid. Fear not, saith he, Isa. 41. Isa. 43. Isa. 44.for I am with thee. And again, Fear not for I have redeemed thee. And again, Fear not, my Servant Iacob, &c. Hereunto also agree Zeph. 2.the Words of Zephaniah Prophesying by the same Spirit: Be glad, O Daughter of Sion, and be joyful, O Israel, and rejoice with all thy Heart, O Daughter of Ierusalem. The Loard hath taken away thy Iudgment, he hath turned away thy Enemies. The King of Israel, the Lord is in the midst of thee, thou shalt not be afraid of evil any more, &c. How then doth this so great Peace and Tranquility of Conscience, so often repeated in the Prophets, consist with that trembling fear and doubtfulness, which the Papists plead for? For what encouragement is there for Hope, when the Mind is restless through fear, and all thingsly at an uncertainty? For how can Hope avoid being uncertain, if Salvation must be hoped for by Works, and not by free Donation?
Howbeit we are not ignorant, nor deny that Sanctification and Renovation, and the practice of good Works, that flow from hence, are Benefits bestowed upon us by Christ, which of necessity all good Christians must endeavour to attain unto. But that is not the state of this Controversie, for the debate here is not about governing the Life in this World, but about Eternal Salvation, and the cause thereof. Nor whether Offices belonging to Christian Piety should be performed; but whether, when they are performed, they are so much accounted of by God, that they Merit Salvation, and reconcile an offended God to Mankind? Whether Vertues and good Works are able to stand before the Iudgment Seat of God, without being condemned according to the rigid Sentence of the Law? Whether under great Terrours of Conscience, when Salvation hangs in doubt, we may safely rely upon them, that we may become the Sons of God, and inherit Eternal Life. And yet it is not therefore false, that as long as this Life endures, it is very requisite, that Believers should be careful to The necessity of Pious Works.lead Holy Lives, and utterly abhor all wickedness. But it must be considered, how it is requisite. In respect of the necessity of Obedience, it is true, but if you say, that it is requisite in respect of our obtaining a right unto Eternal Life and Salvation, nothing is more false, or pernicious, because it is not purchased by our Merits, but is given to us, that deserve not, and are unworthy, and it is given then, whilest we are yet Sinners, that it may evidently appear, that all the Glory of our Salvation is due to the Mercy of God, and not to our Works, which follow Reconciliation to God, as Fruits thereof, but do not procure it.
Therefore as I have already admonished, I must again renew this Admonition. that in this course of Obedience, the godly practice of Charity should not be separated from us, but should of necessity accompany Faith: but yet it must be so admitted, that it shut not out Faith from its own Office and Dignity, nor justle out the glorious Riches of the Grace of God, which is in Christ Iesus: Nor darken the Glory of the Cross of Christ, nor take away Consolation from troubled Consciences, nor corrupt the sound Doctrine, which the Apostles have taught us; which seeing it places all our Salvation in nothing else, but the Benefit of Redemption by Christ, let men of understanding and Piety iudge which of the two Opinions is in the right; whether they that place all the Hope of their Salvation in Faith only, or they that place it in the Righteousness of inherent Works only, and call Faith, if alone, a Presumption. Verily if the Spirit of Christ could not Apoc. 3.endure those Laodiceans, who were puffed up with a false Imagination of their own Righteousness, and understood not how wretched and miserable, and naked they were: I suppose it may easily appear what should be judged of Popish Catholicks, and all this Divinity of theirs. I beg of Christ, the infinitely Glorious, and only begotten Son of God, King of Kings, Preserver of Life, the Merciful Author and Defender of our Salvation, the Glory of Heaven, the brightness of his Father's Glory, according to his Infinite Goodness, unto whose Everlasting Dominion all things are subject, that are in Heaven and in Earth; that we miserable Men, whom Nature hath brought into this wretched Condition, who are Poor and Needy, Naked and Blind, and utterly. destroyed, being restored by his Bounty, and having Salvation bestowed upon us by his free Gift, and being cloathed with his Ornaments, and enriched with his Wealth, and carried on by the safe conduct of his Spirit, we may grow in him daily more and more, and never fall from him, being strong in the Faith, and fruitful in good Works, until at length at the coming of his Kingdom, we be received into those blessed Mansions of Immortality, where he Lives and Reigns with the Father and the Holy Spirit in Eternal Glory. Amen.
FINIS.
End of the text · John Foxe, Of Free Justification by Christ (1694)