Thirdly, James has spoken shortly before concerning regeneration,
namely, that it occurs through the Gospel. For thus he says 1, 18:
Of His own will begat He us with the Word of Truth, that we should be
a kind of first-fruits of His creatures. When he says that we have
been born again by the Gospel, he teaches that we have been born
again and justified by faith. For the promise concerning Christ is
apprehended only by faith, when we set it against the terrors of sin
and of death. James does not, therefore, think that we are born
again by our works.
From these things it is clear that James does not contradict us, who,
when censuring idle and secure minds, that imagine that they have
faith, although they do not have it, made a distinction between dead
and living faith. He says that that is dead which does not bring
forth good works [and fruits of the Spirit: obedience, patience,
chastity, love]; he says that that is living which brings forth good
works. Furthermore, we have frequently already shown what we term
faith. For we do not speak of idle knowledge [that merely the
history concerning Christ should be known], such as devils have, but
of faith which resists the terrors of conscience, and cheers and
consoles terrified hearts [the new light and power which the Holy
Ghost works in the heart, through which we overcome the terrors of
death, of sin, etc.]. Such faith is neither an easy matter, as the
adversaries dream [as they say: Believe, believe, how easy it is to
believe! etc.], nor a human power [thought which I can form for
myself], but a divine power, by which we are quickened, and by which
we overcome the devil and death. Just as Paul says to the Colossians,
2, 12, that faith is efficacious through the power of God, and
overcomes death: Wherein also ye are risen with Him through the faith
of the operation of God. Since this faith is a new life, it
necessarily produces new movements and works. [Because it is a new
light and life in the heart, whereby we obtain another mind and
spirit, it is living, productive, and rich in good works.]
Accordingly, James is right in denying that we are justified by such
a faith as is without works. But when he says that we are justified
by faith and works, he certainly does not say that we are born again
by works. Neither does he say this, that partly Christ is our
Propitiator, and partly our works are our propitiation. Nor does he
describe the mode of justification, but only of what nature the just
are, after they have been already justified and regenerated. [For he
is speaking of works which should follow faith. There it is well
said: He who has faith and good works is righteous; not, indeed, on
account of the works, but for Christ's sake, through faith. And as a
good tree should bring forth good fruit, and yet the fruit does not
make the tree good, so good works must follow the new birth, although
they do not make man accepted before God; but as the tree must first
be good, so also must man be first accepted before God by faith for
Christ's sake. The works are too insignificant to render God
gracious to us for their sake, if He were not gracious to us for
Christ's sake. Therefore James does not contradict St. Paul, and
does not say that by our works we merit, etc.] And here to be
justified does not mean that a righteous man is made from a wicked
man, but to be pronounced righteous in a forensic sense, as also in
the passage Rom. 2, 13: The doers of the Law shall be justified. As,
therefore, these words: The doers of the Law shall be justified,
contain nothing contrary to our doctrine, so, too, we believe
concerning the words of James: By works a man is justified, and not
by faith alone, because men having faith and good works are certainly
pronounced righteous. For, as we have said, the good works of saints
are righteous, and please on account of faith. For James commends
only such works as faith produces, as he testifies when he says of
Abraham, 2, 21: Faith wrought with his works. In this sense it is
said: The doers of the Law are justified, i.e., they are pronounced
righteous who from the heart believe God, and afterwards have good
fruits which please Him on account of faith, and accordingly, are the
fulfilment of the Law. These things, simply spoken, contain nothing
erroneous, but they are distorted by the adversaries who attach to
them godless opinions out of their mind. For it does not follow
hence that works merit the remission of sins; that works regenerate
hearts; that works are a propitiation, that works please without
Christ as Propitiator; that works do not need Christ as Propitiator.
James says nothing of these things, which, nevertheless, the
adversaries shamelessly infer from the words of James.
Certain other passages concerning works are also cited against us.
Luke 6, 37: Forgive, and ye shall be forgiven. Is. 58, 7 [9]: Is it
not to deal thy bread to the hungry?...Then shalt thou call, and the
Lord will answer. Dan. 4, 24 [27]: Break off thy sins, by showing
mercy to the poor. Matt. 5, 3: Blessed are the poor in spirit; for
theirs is the kingdom of heaven; and v. 7: Blessed are the merciful;
for they shall obtain mercy. Even these passages would contain
nothing contrary to us if the adversaries would not falsely attach
something to them. For they contain two things: The one is a
preaching either of the Law or of repentance, which not only convicts
those doing wrong, but also enjoins them to do what is right; the
other is a promise which is added. But it is not added that sins are
remitted without faith, or that works themselves are a propitiation.
Moreover, in the preaching of the Law these two things ought always
to be understood, namely: First, that the Law cannot be observed
unless we have been regenerated by faith in Christ, just as Christ
says, John 15, 5: Without Me ye can do nothing. Secondly, and though
some external works can certainly be done, this general judgment:
Without faith it is impossible to please God, which interprets the
whole Law, must be retained: and the Gospel must be retained, that
through Christ we have access to the Father, Heb. 10, 19, Rom. 5, 2.
For it is evident that we are not justified by the Law. Otherwise,
why would there be need of Christ or the Gospel, if the preaching of
the Law alone would be sufficient? Thus in the preaching of
repentance, the preaching of the Law, or the Word convicting of sin,
is not sufficient, because the Law works wrath, and only accuses,
only terrifies consciences, because consciences never are at rest,
unless they hear the voice of God in which the remission of sins is
clearly promised. Accordingly, the Gospel must be added, that for
Christ's sake sins are remitted, and that we obtain remission of sins
by faith in Christ. If the adversaries exclude the Gospel of Christ
from the preaching of repentance, they are judged aright to be
blasphemers against Christ.
Therefore, when Isaiah, 1, 16. 18, preaches repentance: Cease to do
evil; learn to do well; seek judgment, relieve the oppressed, judge
the fatherless, plead for the widow. Come now and let us reason
together, saith the Lord; though your sine be as scarlet, they shall
be white as snow, the prophet thus both exhorts to repentance, and
adds the promise. But it would be foolish to consider in such a
sentence only the words: Relieve the oppressed; judge the fatherless.
For he says in the beginning: Cease to do evil, where he censures
impiety of heart and requires faith. Neither does the prophet say
that through the works: Relieve the oppressed, judge the fatherless,
they can merit the remission of sins _ex opere operato_, but he
commands such works as are necessary in the new life. Yet, in the
mean time, he means that remission of sins is received by faith, and
accordingly the promise is added. Thus we must understand all
similar passages. Christ preaches repentance when He says: Forgive,
and He adds the promise: And ye shall be forgiven, Luke 6, 37. Nor,
indeed, does He say this, namely, that, when we forgive, by this work
of ours we merit the remission of sins _ex opere operato_, as they
term it, but He requires a new life, which certainly is necessary.
Yet, in the mean time He means that remission of sins is received by
faith. Thus, when Isaiah says, 58, 7: Deal thy bread to the hungry,
he requires a new life. Nor does the prophet speak of this work
alone, but, as the text indicates, of the entire repentance; yet, in
the mean time, he intends that remission of sins is received by faith.
For the position is sure, and none of the gates of hell can
overthrow it, that in the preaching of repentance the preaching of
the Law is not sufficient, because the Law works wrath and always
accuses. But the preaching of the Gospel should be added, namely,
that in this way remission of sins is granted us, if we believe that
sins are remitted us for Christ's sake. Otherwise, why would there
be need of the Gospel, why would there be need of Christ? This
belief ought always to be in view, in order that it may be opposed to
those who, Christ being cast aside and the Gospel being blotted out,
wickedly distort the Scriptures to the human opinions, that by our
works we purchase remission of sins.
Thus also in the sermon of Daniel, 4, 24, faith is required. [The
words of the prophet which were full of faith and spirit, we must not
regard as heathenish as those of Aristotle or any other heathen.
Aristotle also admonished Alexander that he should not use his power
for his own wantonness, but for the improvement of countries and men.
This was written correctly and well; concerning the office of king
nothing better can be preached or written. But Daniel is speaking to
his king, not only concerning his office as king, but concerning
repentance, the forgiveness of sins, reconciliation to God, and
concerning sublime, great, spiritual subjects, which far transcend
human thoughts and works.] For Daniel did not mean that the king
should only bestow alms [which even a hypocrite can do], but embraces
repentance when he says: Break off [Redeem, Vulg.] thy iniquities by
showing mercy to the poor, i.e. break off thy sins by a change of
heart and works. But here also faith is required. And Daniel
proclaims to him many things concerning the worship of the only God,
the God of Israel, and converts the king not only to bestow alms, but
much more to faith. For we have the excellent confession of the king
concerning the God of Israel: There is no other God that can deliver
after this sort Dan. 3, 29. Therefore, in the sermon of Daniel there
are two parts. The one part is that which gives commandment
concerning the new life and the works of the new life. The other
part is, that Daniel promises to the king the remission of sins.
[Now, where there is a promise, faith is required. For the promise
cannot be received in any other way than by the heart's relying on
such word of God, and not regarding its own worthiness or
unworthiness. Accordingly, Daniel also demands faith: for thus the
promise reads: There will be healing for thy offenses.] And this
promise of the remission of sins is not a preaching of the Law, but a
truly prophetical and evangelical voice, of which Daniel certainly
meant that it should be received in faith. For Daniel knew that the
remission of sins in Christ was promised not only to the Israelites,
but also to all nations. Otherwise he could not have promised to the
king the remission of sins. For it is not in the power of man
especially amid the terrors of sin, to assert without a sure word of
God concerning God's will, that He ceases to be angry. And the words
of Daniel speak in his own language still more clearly of repentance
and still more clearly bring out the promise. Redeem thy sins by
righteousness and thy iniquities by favors toward the poor. These
words teach concerning the whole of repentance. [It is as much as to
say: Amend your life! And it is true, when we amend our lives, we
become rid of sin.] For they direct him to become righteous, then to
do good works, to defend the miserable against injustice, as was the
duty of a king. But righteousness is faith in the heart. Moreover,
sins are redeemed by repentance, i.e. the obligation or guilt is
removed, because God forgives those who repent, as it is written in
Ezek. 18, 21. 22. Nor are we to infer from this that He forgives on
account of works that follow, on account of alms, but on account of
His promise He forgives those who apprehend His promise. Neither do
any apprehend His promise, except those who truly believe, and by
faith overcome sin and death. These, being regenerated, ought to
bring forth fruits worthy of repentance, just as John says, Matt. 3,
8. The promise, therefore, was added: So, there will be healing for
thy offenses, Dan. 4, 24. [Daniel does not only demand works, but
says: Redeem thy sins by righteousness. Now, everybody knows that in
Scripture righteousness does not mean only external works, but
embraces faith, as Paul says: _Iustus ex fide vivet_? The just shall
live by his faith, Heb. 10, 38. Hence, Daniel first demands faith
when he mentions righteousness and says: Redeem thy sins by
righteousness, that is, by faith toward God, by which thou art made
righteous. In addition to this do good works, administer your office,
do not be a tyrant, but see that your government be profitable to
your country and people, preserve peace, and protect the poor against
unjust force. These are princely alms.] Jerome here added a particle
expressing doubt, that is beside the matter, and in his commentaries
contends much more unwisely that the remission of sins is uncertain.
But let us remember that the Gospel gives a sure promise of the
remission of sins. And to deny that there must be a sure promise of
the remission of sins would completely abolish the Gospel. Let us
therefore dismiss Jerome concerning this passage. Although the
promise is displayed even in the word redeem. For it signifies that
the remission of sins is possible that sins can be redeemed, i.e.,
that their obligation or guilt can be removed, or the wrath of God
appeased. But our adversaries, overlooking the promises, everywhere,
consider only the precepts, and attach falsely the human opinion that
remission occurs on account of works, although the text does not say
this, but much rather requires faith. For wherever a promise is,
there faith is required. For a promise cannot be received unless by
faith. [The same answer must also be given in reference to the
passage from the Gospel: Forgive, and you will be forgiven. For this
is just such a doctrine of repentance. The first part in this
passage demands amendment of life and good works, the other part adds
the promise. Nor are we to infer from this that our forgiving merits
for us _ex opere operato_ remission of sin. For that is not what
Christ says, but as in other sacraments Christ has attached the
promise to an external sign, so He attaches the promise of the
forgiveness of sin in this place to external good works. And as in
the Lord's Supper we do not obtain forgiveness of sin without faith,
_ex opere operato_, so neither in this when we forgive. For, our
forgiving is not a good work, except it is performed by a person
whose sins have been previously forgiven by God in Christ. If,
therefore, our forgiving is to please God, it must follow after the
forgiveness which God extends to us. For, as a rule, Christ combines
these two, the Law and the Gospel, both faith and good works, in
order to indicate that, where good works do not follow, there is no
faith either that we may have external marks, which remind us of the
Gospel and the forgiveness of sin, for our comfort and that thus our
faith may be exercised in many ways. In this manner we are to
understand such passages, otherwise they would directly contradict
the entire Gospel, and our beggarly works would be put in the place
of Christ, who alone is to be the propitiation, which no man is by
any means to despise. Again, if these passages were to be understood
as relating to works, the remission of sins would be quite uncertain;
for it would rest on a poor foundation, on our miserable works.]
But works become conspicuous among men. Human reason naturally
admires these, and because it sees only works, and does not
understand or consider faith, it dreams accordingly that these works
merit remission of sins and justify. This opinion of the Law inheres
by nature in men's minds; neither can it be expelled, unless when we
are divinely taught. But the mind must be recalled from such carnal
opinions to the Word of God. We see that the Gospel and the promise
concerning Christ have been laid before us. When, therefore, the Law
is preached, when works are enjoined, we should not spurn the promise
concerning Christ. But the latter must first be apprehended, in
order that we may be able to produce good works, and our works may
please God, as Christ says, John 16; 5: With out Me ye can do nothing.
Therefore, if Daniel would have used such words as these: "Redeem
your sins by repentance," the adversaries would take no notice of
this passage. Now, since he has actually expressed this thought in
apparently other words, the adversaries distort his words to the
injury of the doctrine of grace and faith, although Daniel meant most
especially to include faith. Thus, therefore, we reply to the words
of Daniel, that, inasmuch as he is preaching repentance, he is
teaching not only of works, but also of faith, as the narrative
itself in the context testifies. Secondly, because Daniel clearly
presents the promise, he necessarily requires faith which believes
that sins are freely remitted by God. Although, therefore, in
repentance he mentions works, yet Daniel does not say that by these
works we merit remission of sins. For Daniel speaks not only of the
remission of the punishment; because remission of the punishment is
sought for in vain unless the heart first receive the remission of
guilt. Besides, if the adversaries understand Daniel as speaking
only of the remission of punishment, this passage will prove nothing
against us, because it will thus be necessary for even them to
confess that the remission of sin and free justification precede.
Afterwards even we concede that the punishments by which we are
chastised, are mitigated by our prayers and good works, and finally
by our entire repentance, according to 1 Cor. 11, 31: For if we would
judge ourselves, we should not be judged. And Jer. 15, 19: If thou
return, then will I bring thee again. And Zech. 1, 3: Turn ye unto
Me, and I will turn unto you. And Ps. 50, 15: Call upon Me in the
day of trouble.
Let us, therefore, in all our encomiums upon works and in the
preaching of the Law retain this rule: that the Law is not observed
without Christ. As He Himself has said: Without Me ye can do nothing.
Likewise that: Without faith it is impossible to please God, Heb.
11, 6. For it is very certain that the doctrine of the Law is not
intended to remove the Gospel, and to remove Christ as Propitiator.
And let the Pharisees, our adversaries, be cursed, who so interpret
the Law as to ascribe the glory of Christ to works namely, that they
are a propitiation, that they merit the remission of sins. It
follows, therefore, that works are always thus praised, namely, that
they are pleasing on account of faith, as works do not please without
Christ as Propitiator. By Him we have access to God, Rom. 5, 2, not
by works, without Christ as Mediator. Therefore, when it is said,
Matt. 19, 17: If thou wilt enter into life, keep the commandments, we
must believe that without Christ the commandments are not kept, and
without Him cannot please. Thus in the Decalog itself, in the First
Commandment Ex. 20, 6: Showing mercy unto thousands of them that love
Me and keep My commandments, the most liberal promise of the Law is
added. But this Law is not observed without Christ. For it always
accuses the conscience which does not satisfy the Law, and therefore
in terror, flies from the judgment and punishment of the Law.
Because the Law worketh wrath, Rom. 4, 15. Man observes the Law,
however, when he hears that for Christ's sake God is reconciled to us,
even though we cannot satisfy the Law. When, by this faith, Christ
is apprehended as Mediator, the heart finds rest, and begins to love
God and observe the Law, and knows that now, because of Christ as
Mediator, it is pleasing to God, even though the inchoate fulfilling
of the Law be far from perfection and be very impure. Thus we must
judge also concerning the preaching of repentance. For although in
the doctrine of repentance the scholastics have said nothing at all
concerning faith, yet we think that none of our adversaries is so mad
as to deny that absolution is a voice of the Gospel. And absolution
ought to be received by faith, in order that it may cheer the
terrified conscience.
Therefore the doctrine of repentance, because it not only commands
new works, but also promises the remission of sins, necessarily
requires faith. For the remission of sins is not received unless by
faith. Therefore, in those passages that refer to repentance, we
should always understand that not only works, but also faith is
required, as in Matt. 6, 14. For if ye forgive men their trespasses,
your heavenly Father will also forgive you. Here a work is required,
and the promise of the remission of sins is added which does not
occur on account of the work, but through faith, on account of Christ.
Just as Scripture testifies in many passages: Acts 10, 43: To Him
give all the prophets witness that through His name, whosoever
believeth in Him, shall receive remission of sins; and 1 John 2, 12:
Your sins are forgiven you for His name's sake; Eph. 1, 7: In whom we
have redemption through His blood the forgiveness of sins. Although
what need is there to recite testimonies? This is the very voice
peculiar to the Gospel, namely, that for Christ's sake, and not for
the sake of our works, we obtain by faith remission of sins. Our
adversaries endeavor to suppress this voice of the Gospel by means of
distorted passages which contain the doctrine of the Law, or of works.
For it is true that in the doctrine of repentance works are
required, because certainly a new life is required. But here the
adversaries wrongly add that by such works we merit the remission of
sins, or justification. And yet Christ often connects the promise of
the remission of sins to good works not because He means that good
works are a propitiation, for they follow reconciliation; but for two
reasons. One is, because good fruits must necessarily follow.
Therefore He reminds us that, if good fruits do not follow the
repentance is hypocritical and feigned. The other reason is, because
we have need of external signs of so great a promise, because a
conscience full of fear has need of manifold consolation. As,
therefore, Baptism and the Lord's Supper are signs that continually
admonish, cheer, and encourage desponding minds to believe the more
firmly that their sins are forgiven, so the same promise is written
and portrayed in good works, in order that these works may admonish
us to believe the more firmly. And those who produce no good works
do not excite themselves to believe, but despise these promises. The
godly on the other hand, embrace them, and rejoice that they have the
signs and testimonies of so great a promise. Accordingly, they
exercise themselves in these signs and testimonies. Just as,
therefore, the Lord's Supper does not justify us _ex opere operato_,
without faith, so alms do not justify us without faith, _ex opere
operato_.
So also the address of Tobias, 4, 11, ought to be received: Alms free
from every sin and from death. We will not say that this is
hyperbole, although it ought thus to be received, so as not to
detract from the praise of Christ, whose prerogative it is to free
from sin and death. But we must come back to the rule that without
Christ the doctrine of the Law is of no profit. Therefore those alms
please God which follow reconciliation or justification, and not
those which precede. Therefore they free from sin and death, not _ex
opere operato_, but, as we have said above concerning repentance,
that we ought to embrace faith and its fruits, so here we must say
concerning alms that this entire newness of life saves [that they
please God because they occur in believers]. Alms also are the
exercises of faith, which receives the remission of sins and
overcomes death, while it exercises itself more and more, and in
these exercises receives strength. We grant also this, that alms
merit many favors from God [but they cannot overcome death, hell, the
devil, sins, and give the conscience peace (for this must occur alone
through faith in Christ)], mitigate punishments, and that they merit
our defense in the dangers of sins and of death, as we have said a
little before concerning the entire repentance. [This is the simple
meaning, which agrees also with other passages of Scripture. For
wherever in the Scriptures good works are praised, we must always
understand them according to the rule of Paul, that the Law and works
must not be elevated above Christ, but that Christ and faith are as
far above all works as the heavens are above the earth.] And the
address of Tobias, regarded as a whole shows that faith is required
before alms, 4, 5: Be mindful of the Lord, thy God, all thy days And
afterwards, v. 19. Bless the Lord, thy God, always, and desire of Him
that thy ways be directed. This, however, belongs properly to that
faith of which we speak, which believes that God is reconciled to it
because of His mercy, and which wishes to be justified, sanctified,
and governed by God. But our adversaries, charming men, pick out
mutilated sentences, in order to deceive those who are unskilled.
Afterwards they attach something from their own opinions. Therefore,
entire passages are to be required, because, according to the common
precept, it is unbecoming, before the entire Law is thoroughly
examined, to judge or reply when any single clause of it is presented.
And passages, when produced in their entirety, very frequently
bring the interpretation with them.
Luke 11, 41 is also cited in a mutilated form, namely: Give alms of
such things as ye have; and, behold, all things are clean unto you.
The adversaries are very stupid [are deaf, and have callous ears;
therefore, we must so often etc.]. For time and again we have said
that to the preaching of the Law there should be added the Gospel
concerning Christ, because of whom good works are pleasing, but they
everywhere teach [without shame] that, Christ being excluded,
justification is merited by the works of the Law. When this passage
is produced unmutilated, it will show that faith is required. Christ
rebukes the Pharisees who think that they are cleansed before God i.e.
, that they are justified by frequent ablutions [by all sorts of
_baptismata carnis_, that is, by all sorts of baths, washings, and
cleansings of the body, of vessels, of garments]. Just as some Pope
or other says of the water sprinkled with salt that it sanctifies and
cleanses the people; and the gloss says that it cleanses from venial
sins. Such also were the opinions of the Pharisees which Christ
reproved, and to this feigned cleansing He opposes a double cleanness,
the one internal, the other external. He bids them be cleansed
inwardly [(which occurs only through faith)], and adds concerning the
outward cleanness: Give alms of such things as ye have; and, behold,
all things are clean unto you. The adversaries do not apply aright
the universal particle all things; for Christ adds this conclusion to
both members: "All things will be clean unto you, if you will be
clean within, and will outwardly give alms." For He indicates that
outward cleanness is to be referred to works commanded by God, and
not to human traditions, such as the ablutions were at that time, and
the daily sprinkling of water, the vesture of monks, the distinctions
of food, and similar acts of ostentation are now. But the
adversaries distort the meaning by sophistically transferring the
universal particle to only one part: "All things will be clean to
those having given alms." [As if any one would infer: Andrew is
present; therefore all the apostles are present. Wherefore in the
antecedent both members ought to be joined: Believe and give alms.
For to this the entire mission, the entire office of Christ points;
to this end He is come that we should believe in Him. Now, if both
parts are combined, believing and giving alms, it follows rightly
that all things are clean: the heart by faith, the external
conversation by good works. Thus we must combine the entire sermon,
and not invert the parts, and interpret the text to mean that the
heart is cleansed from sin by alms. Moreover, there are some who
think that these words were spoken by Christ against the Pharisees
ironically, as if He meant to say: Aye, my dear lords, rob and steal,
and then go and give alms, and you will be promptly cleansed, so that
Christ would in a somewhat sarcastic and mocking way puncture their
pharisaical hypocrisy. For, although they abounded in unbelief,
avarice, and every evil work, they still observed their purifications,
gave alms, and believed that they were quite pure, lovely saints.
This interpretation is not contrary to the text.] Yet Peter says,
Acts 15, 9, that hearts are purified by faith. And when this entire
passage is examined, it presents a meaning harmonizing with the rest
of Scripture, that, if the hearts are cleansed and then outwardly
alms are added, i.e., all the works of love, they are thus entirely
clean i.e. not only within, but also without. And why is not the
entire discourse added to it? There are many parts of the reproof,
some of which give commandment concerning faith and others concerning
works. Nor is it the part of a candid reader to pick out the
commands concerning works, while the passages concerning faith are
omitted.
Lastly, readers are to be admonished of this, namely, that the
adversaries give the worst advice to godly consciences when they
teach that by works the remission of sins is merited, because
conscience, in acquiring remission through works, cannot be confident
that the work will satisfy God. Accordingly, it is always tormented,
and continually devises other works and other acts of worship until
it altogether despairs. This course is described by Paul, Rom. 4, 6,
where he proves that the promise of righteousness is not obtained
because of our works, because we could never affirm that we had a
reconciled God. For the Law always accuses. Thus the promise would
be in vain and uncertain. He accordingly concludes that this promise
of the remission of sins and of righteousness is received by faith,
not on account of works. This is the true, simple, and genuine
meaning of Paul, in which the greatest consolation is offered godly
consciences, and the glory of Christ is shown forth, who certainly
was given to us for this purpose, namely, that through Him we might
have grace, righteousness, and peace.
Thus far we have reviewed the principal passages which the
adversaries cite against us, in order to show that faith does not
justify, and that we merit, by our works, remission of sins and grace.
But we hope that we have shown clearly enough to godly consciences
that these passages are not opposed to our doctrine; that the
adversaries wickedly distort the Scriptures to their opinions; that
the most of the passages which they cite have been garbled; that,
while omitting the clearest passages concerning faith, they only
select from the Scriptures passages concerning works, and even these
they distort; that everywhere they add certain human opinions to that
which the words of Scripture say; that they teach the Law in such a
manner as to suppress the Gospel concerning Christ. For the entire
doctrine of the adversaries is, in part, derived from human reason,
and is, in part, a doctrine of the Law, not of the Gospel. For they
teach two modes of justification, of which the one has been derived
from reason and the other from the Law, not from the Gospel, or the
promise concerning Christ.
The former mode of justification with them is, that they teach that
by good works men merit grace both _de congruo and de condigno_.
This mode is a doctrine of reason, because reason, not seeing the
uncleanness of the heart, thinks that it pleases God if it perform
good works, and for this reason other works and other acts of worship
are constantly devised, by men in great peril, against the terrors of
conscience. The heathen and the Israelites slew human victims, and
undertook many other most painful works in order to appease God's
wrath. Afterwards, orders of monks were devised, and these vied with
each other in the severity of their observances against the terrors
of conscience and God's wrath. And this mode of justification,
because it is according to reason, and is altogether occupied with
outward works, can be understood, and to a certain extent be rendered.
And to this the canonists have distorted the misunderstood Church
ordinances, which were enacted by the Fathers for a far different
purpose, namely, not that by these works we should seek after
righteousness, but that, for the sake of mutual tranquillity among
men, there might be a certain order in the Church. In this manner
they also distorted the Sacraments and most especially the Mass,
through which they seek _ex opere operato_ righteousness, grace, and
salvation.