Confession of His Faith, Chapter 10 · Section 3 · Version 30 – Version 34
[ANd in this comparison of fruits, under the name of a final cause properly belonging to the Not-losing, but retaining what is freely given us, the Order and Respect of Works to Salvation, may most simply and most fitly be explained according to the line of the Scriptures.]
[As the rest of the actions signified by faith as it were materially and Synedochically, are not ordinated of themselves, and directly, properly to effect the friendship of God, and Salvation: but to the not-losing of faith, to which they are many ways profitable: Or at least to the Not-losing the friendship of God or Salvation: So neither will they Justifie and save properly and directly. They avail us as by them we exclude and beware sins and ingratitude, which would be the true cause altogether of our losing righteousness and Salvation: Such a cause we call a remover of impediments, and are wont to refer it to a cause by accident.]
[1. Faith is obedience, as its proper act doth answer the precept of the Gospel, Believe in the Lord Jesus: And so faith is obedience to the Gospel, saith the Apologie of the August. Confession, pag. 125. As far as the Law differeth from the Gospel, so far doth this obedience differ from that, saith Mentz, &c.]
2. Also faith is obedience as by a Metonymical Synecdoche it signifieth the whole worship performed by believers; the root with the fruits: Heb. 13. 7. Rom. 1. 8. 1 Thes. 1. 8. [Nor is there any doubt when it is said, this is the Commandment that we believe and love, 1 Ioh. 3. 23. As in the precept of Loving▪ both the Habit of Charity and the fruits and works to which the Habit is ordinated, are commanded; so also in the precept of believing, both the habit of faith and the fruits thereof are commanded to us] Whence it is that Charity it self being among the fruits of faith, the whole Christian doctrine is called the Word or preaching of faith; the whole oeconomy of the New Testament, is called Faith, Gal. 1. 23. 1 Tim. 4. 6. Gal. 6. 5 & 3. 23.
So Luther often understanding by Faith, chiefly indeed and formally the Apprehension of the promise in Christ, and the denyal of our own merit, includeth withal our whole Obedience and Inclination of the will, and Charity so agreeable to the Gospel: And by Works contrarily he understandeth, Actions done with an Opinion of merit, and with an expectation of Iustification and life eternal as wages of Debt.
By this it is easie to understand the Question of Faith alone justifying: When it is said without the works of the Law, there are excluded, 1. Works done in the Truth of Legal obedience, and so of merit by Innocency, and as to whom the Reward is due without Remission of sin and imputation according to Grace, &c. 2. And works done with an Opinion of true Legal obedience and merit by Innocency. 3. And works done with an Opinion of merit without Legal obedience or Innocency; or by any imperfect or particular obedience, whereto the Reward is any way given without imputation according to Grace, by a promise on Condition of works. Except (or beside) Accepting and Retaining.
The Papists therefore do greivously err, in that they confound Works commonly taken with Merits: and as soon as they hear a pious work commanded, they presently understand it of Merit, and of Work Legally so called. So when they hear of Reward promised, they again understand it juridically and legally, as in some Contract of Location and Condition; when indeed any thing is usually called a Reward, which we obtain by precedent labour, and by any troubles, the fear of which might have excluded us from the proposed Good, and which are recompensed with the sweetness of the benefit following. And such are, not only 1. The rendering of that good whereto the precedent work doth answer by condign goodness (to wit, Merit of Condignity) but also 2. The performing of a Gift of freest Alms, which the poor that expecteth it in humble and faithful perseverance, shall not make void by contempt and ingratitude. Such Acceptance is not the Cause efficient and meriting the donation already past; but it is a Condition of not losing the Gift, or an exclusion of the Cause meriting and certainly effecting our loss of it. Nor doth it effect any thing of it self, by its own Vertue and Dignity, but by the preventing liberality and mercy of the giver, or of one interceding with the giver. 3. And the execution of a promise which is made on Condition, not only of Accepting thankfully and not contemning the Gift, (for no Gift is so free and pure but it includeth this Condition,) but also of a Certain work besides Acceptance and Thankfulness, otherwise necessary, which therefore is in some sort meritorious, though perhaps between the work and the promised Reward there is no equality and commutation, as one being given for the other. As if a Father promise a Jewel to his child for taking a bitter medicine, or a Prince a Reward to a Subject in an exercise and fight that is profitable to himself, &c. here the Gift is not meerly gratuitous and pure, because the thing begins not to be Due as soon as the promise and donation is accepted, but when the condition is fulfilled: nor is it properly merit of Condignity, seeing the worker doth rather profit himself, then give that to another for which he should receive an equal price; so that here also it effecteth nothing properly by its own vertue and dignity, but by the Liberality, Magnificence, and Mercy of the Giver, or of one interceding with the Donor; But it is a certain Merit, improperly so called, which they call ex pacto, of Contract. The Apologie of the Augustane Confession admitteth such a thing in respect of good works in Gods children, to whō God hath promised rewards. Though others do not undeservedly wholly reject the word Merit, because of its ambiguity, and great abuse. There is another Merit which they call of congruity: But it either seemeth not to signifie any Merit at all, or to involve a Contradiction.] See the rest.
2. ALso faith alone Justifieth,Ludov. Crocius. as it noteth a certain obedience expecting the promise as a free gift, as formally it consisteth in the application of the promise, which yet some dispositions to this very act of faith do precede, (of which see Paraeus. lib. 10 de just. cont. Bellarm.) and fruits do follow: So that it connoteth many virtues or acts both Antecedent and Consequent, and is opposed to that obedience which expecteth not the promise as a gift wholly free, but as wages propounded on the condition of some work, besides accepting, and due thankfulness, which of its own nature is wont to be required in every gift how free soever. And such obedience as this is peculiarly called Works by the Apostle, and Merit properly by the Latines. And they that obey on this condition, are called workers, Rom 4. 4. and 11. 6. And if this proposition be thus expounded, those works which cannot consist with faith, that is, which are done with a Confidence and Opinion of Merit, are wholly excluded, so that they are not only denied to Justifie, but …o be present either in the Justified, or him that is to be Justified.]
[Such are (works obtaining the reward) not only by merit of condignity, but also, 1. The execution of a Donation or an almes meerly free, which the poor expecting in humble and faithfull perseverance, doth not make void by contempt and ingratitude.
2. The execution of a promise which is not only made on condition of accepting and not contemning the gift (which condition there is no gift so free but it doth include,) but also of a certain work besides, which therefore is after a sort Meritorious; though between this work and the prom…sed reward, then be perhaps no equality, and nothing in Commutation: as if a father promise a child a Jewell to take a bitter Medicine: And this is neither a Donation meerly free, because the thing begins not to be due as soon as the promise is accepted, but when the condition is performed: Nor properly is it Merit of condignity, seeing the worker rather profits himself then gives that to another for which he should receive an equal price: But is a certain Merit improperly so called, which they call of Contract, (or promise.) Such a thing we admit in respect of good works in sons, to whom God hath promised the reward.]
[Lastly, if in all the adult, works have the nature (or respect) of a Way, a Means, a Condition, a causa sine qua non, a necessary Antecedent to blessedness, how can they choose but be necessary to Salvation?]
(Much of this was before Transcribed by C. Bergius.)
THis our New obedience, whereby we do as much as in us lieth, carry our selves for the future conform to Gods Law, seeing it is required by God himself, and is performed by us our selves, is also called our righteousness according to its degree and measure, by which we are even truly said before God, to be formally, Inherently, Habitually, or by Works, Righteous, (according to its measure:) as in regard whereof we are Judged righteous in part, by God himself. And in consideration of which, we may be in a sort Justified (were it necessary) even at the bar of God.] §. 23. [Though that obedience be no part of that righteousness whereby we are Justified, or by the Merit whereof our sins are forgiven us; yet is it no less necessary for us to eternal Salvation, then faith it self, (from which it ariseth:) For without it there is no hope that the imputed righteousness of Christ can profit us. Sect. 25. [Every true Christian therefore to whom God is reconciled, and is constituted in a state of Grace hath a twofold righteousness, not acquired by his free-will or strength of nature, but given him from God by Christ, and both of them necessary to his Salvation. One imputed, the other inherent: The imputed, which was by Christ performed for him, to satisfie for all the sins which he hath committed through his whole life: Inherent, by which (by the internal Grace of God through Christ) he beginneth to cease from committing sin hereafter, more and more, and endeavoureth most diligently to observe the Law of God exactly; As not being delivered from the keeping of it, by that imputed righteousness of Christ, but tied to it rather more and more straightly. Sect 26. By Christs righteousness im…uted to us, we cannot be called absolutely and every way righteous, as if for it God did esteem of us as if we had performed all things required of us by his Law: For then after the admitting and accepting that righteousness of Christ, God could not exact any obedience of us, to be performed to his Law on our part. But by Christs righteousness imputed to us, God doth so far esteem us made righteous, as we were transgressors of Gods Law. That we may be said to be so far made righteous by that righteousness of Christ, as we are made unrighteous by our own disobedience. For Christ did not satisfie for all that we were bound by the Law to do (for then he should have come into the world to destroy the Law;) but only for so much (or those things) which either we had done against the Law, or had not done, when we ought to have done them.]
Cap. 25. [He that is accused of the guilt of any particular sin, either hath committed that sin, or hath not committed it. If he have committed it, he can by no other way be truly Justified before God▪ but by alledging the foresaid satisfaction of Christ in general, to be performed for him; If he have not committed it▪ then his innocency or his own proper righteousness may be alledged by him to his Justification. Which is to be justified so far by his own works, or by a Righteousness Formal and Inherent in himself.]
(This is as much as ever I affirmed, of Justification in Judgement by our own Faith, Repentance, Love, Obedience; That he that is falsly accused to be without them, (and consequently according to the tenor of the promise, to be without part in Christ) may be Justified by them (or by denying the Accusation) so far.
[ITs questioned whether theVossius. reward be promised to works as to signs of faith? We Judge that they say too much that Iudge it promised to works as to a Meritorious cause▪ And we Iudge that they say not enough who suppose the promise made to them only as signs of faith For there are many places of Scripture in which it is plain that our works are lookt upon in the business of Salvation as a causa sine qua non, or as a precedaneous condition, which inseparably bringeth with it the reward of eternal life▪]
[We gather that the Scriptures speak not of a reward which is due by a mercenary right as for a worthiness proportionable to the reward: but of that which by right of Adoption and free promise is given, not to the slothfull, but to the labouring. Whence it is elsewhere called an inheritance. Nor must we think that the name of an inheritance doth hinder it from deserving the name of Wages (or Reward.) For to an Adopted Son who diligently obeyeth him that Adopted him, and hath suffered much for his sake, the inheritance doth so come by right of sonship, as yet it may be called a reward (or wages) in respect to the works which he performed, and by reason of the afflictions which he underwent.]
[Even he that obligeth himself by a free promise, may in this sense be called a Debtor.]
OBj. If many Conditions are required in them that are to be Justified, we are not justified of meer Grace. Answ. I distinguish of Conditions: If many Conditions are required in them to be Iustified, which beare proportion with the Iustice of God, I grant it. But if the Conditions required in them that are to be Iustified, have no proportion with the Iustice of God, I deny that it thence follows that Iustification is not of meer Grace. For all Conditions are not excluded; but those which might have the reason of Merit.
Gods judgement is twofold One which is done according to the Law: the other which is done according to the Gospel of Christ. As there is a double Throne, viz Of strict Iustice, and of Grace; If in the judgement which is according to the Law, our works be mentioned, we are undone, &c. If our Works are mentioned at the throne of Grace, we are not undone, because it is a Throne of Grace. They that are justified at the Throne of Grace, are not justified by Works; yet are their good Works mentioned, not as Causes, but as means and signs of true Iustification, viz. of Faith.
IDem Prelect. pag. 47. He shews that Works have a Relation to the Reward, and that is twofold. 1. As it is Promised. 2. As God delighteth in them. Then he shews how God rewardeth Works; Not in strict Iustice; but as a Father Rewardeth an obedient child, more then a disobedient; or a Master, a good servant, though he owe it not to him. And he addeth that in this Reward, God looketh at two things. 1. At the Demonstration of Rewarding Iustice. 2. At the Praise of his own, both which he proveth; and saith it is as compared with the wicked that they are praised, &c.
IDem, pag. 413. Qu. in Haebr. [Annon tam videatur violari à multis Conditio faederis Evangelici quam Legalis?] Resp. Tam violatur à multis, sed non violatur à tam multis. Nam Conditio faederis legalis ab omnibus violata est: immo vero praestitu impossibilis est, etiam Resipiscentibus. At Conditio faederis Evangelici diversa est, &c. Opus ergo fuit novo faedere, nisi generi humano percundum sit, &c. Certe Nemo servatur nisi faedere observato. Ergo foedus quo servantur homines, diversum est ab eo quo à nemine observato nemo servatur.
Q. [Doth it not seem that the Condition of the Gospel Covenant is violated of many as truly as of the Legal Covenant? Answ. It is as truly violated by many; but it is not violated by as many. For the Condition of the Legal Covenant is violated of all; Yea it is impossible to be kept, even to the Penitent; But the condition of the Gospel Covenant is otherwise, &c, There was therefore need of a New Covenant, unless mankind should perish, &c. Certainly no man is saved but by a Covenant kept; therefore the Covenant by which men are saved, is not the same with that by which no man is saved, it being kept by no man.
HEre he shews, 1. the twofol Conditional Covenant. 2. The necessity of an Evangelical Righteousness consisting in the fullfilling of the Conditions of the New Covenant; and that none can be saved that fulfills it not. 3. That the New Covenants Conditions is violated by many, viz. that perish.
IDem. p. 404. Observandum est esse Iustitiam quandam Evangelicam in Deo: ea vero est Dei Veracitas praestandis promissis Evangelicis, quando Conditio promissorum exhibita est.]
Pag. 78. Fides Considerat Christum ut Redemptorem, adeoque Sanctificatorem nostrum.
Pag. 498. Fides sola non ideo statuitur Conditio faederis Gratiae, quasi Vita obtineretur per faedus Gratiae sine poenitentia & bonis operibus; sed quia sola fide apprehenditur promissio Dei in faedere Gratiae.
[WE must observe that there is a certain Gospel Righteousness in God; and that is Gods Truth in keeping Promises of the Gospel, when the Condition of the Promises is performed.]
Faith considereth Christ as Redeemer, and so as our Sanctifier.
[Faith only is not therefore made the Condition of the Covenant of Grace, as if Life might be obtained by the Covenant of Grace without Repentance, and good Works but because the Promise of God in the Covenant of Grace is apprehended by Faith only.