The Institutes of the Christian Religion, vol. 2 of 2

CHAPTER 11

OF JUSTIFICATION BY FAITH. BOTH THE NAME AND THE REALITY DEFINED.

In this chapter and the seven which follow, the doctrine of Justification by Faith is expounded, and opposite errors refuted. The following may be regarded as the arrangement of these chapters:—Chapter 11 states the doctrine, and the four subsequent chapters, by destroying the righteousness of works, confirm the righteousness of faith, each in the order which appears in the respective titles of these chapters. In Chapter 12 (p. 60) the doctrine of Justification is confirmed by a description of perfect righteousness; in Chapter 13 (p. 68) by calling attention to two precautions; in Chapter 14 (p. 73) by a consideration of the commencement and progress of regeneration in the regenerate; and in Chapter 15 (p. 90) by two very pernicious effects which constantly accompany the righteousness of works. The three other chapters are devoted to refutation; Chapter 16 (p. 98) disposes of the objections of opponents; Chapter 17 (p. 103) replies to the arguments drawn from the promises of the Law or the Gospel; Chapter 18 (p. 119) refutes what is said in support of the righteousness of faith from the promise of reward.

There are three principal divisions in the Eleventh Chapter. I. The terms used in this discussion are explained, sec. 1-4. II. Osiander's dream as to essential righteousness impugned, sec. 5-13. III. The righteousness of faith established in opposition to the righteousness of works.

Sections.

1. Connection between the doctrine of Justification and that of Regeneration. The knowledge of this doctrine very necessary for two reasons.

2. For the purpose of facilitating the exposition of it, the terms are explained. 1. What it is to be justified in the sight of God. 2. To be justified by works. 3. To be justified by faith. Definition.

3. Various meanings of the term Justification. 1. To give praise to God and truth. 2. To make a vain display of righteousness. 3. To impute righteousness by faith, by and on account of Christ. Confirmation from an expression of Paul, and another of our Lord.

4. Another confirmation from a comparison with other expressions, in which justification means free righteousness before God through faith in Jesus Christ. 1. Acceptance. 2. Imputation of righteousness. 3. Remission of sins. 4. Blessedness. 5. Reconciliation with God. 6. Righteousness by the obedience of Christ.

5. The second part of the chapter. Osiander's dream as to essential righteousness refuted. 1. Osiander's argument: Answer. 2. Osiander's second argument: Answer. Third argument: Answer.

6. Necessity of this refutation. Fourth argument: Answer. Confirmation: Another answer. Fifth and sixth arguments and answers.

7. Seventh and eighth arguments: Answers.

8. Ninth argument: Answer.

9. Tenth argument: Answer.

10. In what sense Christ is said to be our righteousness. Eleventh and twelfth arguments and answers.

11. Thirteenth and fourteenth arguments: Answers. An exception by Osiander. Imputed and begun righteousness to be distinguished. Osiander confounds them. Fifteenth argument: Answer.

12. Sixteenth argument, a dream of Osiander: Answer. Other four arguments and answers. Conclusion of the refutation of Osiander's errors.

13. Last part of the chapter. Refutation of the Sophists pretending a righteousness compounded partly of faith and partly of works.

14. Sophistical evasion by giving the same name to different things: Two answers.

15. Second evasion: Two answers. First answer. Pernicious consequences resulting from this evasion.

16. Second answer, showing wherein, according to Scripture, Justification consists.

17. In explanation of this doctrine of Justification, two passages of Scripture produced.

18. Another passage of Scripture.

19. Third evasion. Papistical objection to the doctrine of Justification by Faith alone: Three answers. Fourth evasion: Three answers.

20. Fifth evasion, founded on the application of the term Righteousness to good works, and also on their reward: Answer, confirmed by the invincible argument of Paul. Sixth evasion: Answer.

21. Osiander and the Sophists being thus refuted, the accuracy of the definition of Justification by Faith established.

22. Definition confirmed. 1. By passages of Scripture. 2. By the writings of the ancient Fathers.

23. Man justified by faith, not because by it he obtains the Spirit, and is thus made righteous, but because by faith he lays hold of the righteousness of Christ. An objection removed. An example of the doctrine of Justification by Faith from the works of Ambrose.

1. I trust I have now sufficiently shown[1] how man's only resource for escaping from the curse of the law, and recovering salvation, lies in faith; and also what the nature of faith is, what the benefits which it confers, and the fruits which it produces. The whole may be thus summed up: Christ given to us by the kindness of God is apprehended and possessed by faith, by means of which we obtain in particular a twofold benefit; first, being reconciled by the righteousness of Christ, God becomes, instead of a judge, an indulgent Father; and, secondly, being sanctified by his Spirit, we aspire to integrity and purity of life. This second benefit—viz. regeneration—appears to have been already sufficiently discussed. On the other hand, the subject of justification was discussed more cursorily, because it seemed of more consequence first to explain that the faith by which alone, through the mercy of God, we obtain free justification, is not destitute of good works; and also to show the true nature of these good works on which this question partly turns. The doctrine of Justification is now to be fully discussed, and discussed under the conviction, that as it is the principal ground on which religion must be supported, so it requires greater care and attention. For unless you understand first of all what your position is before God, and what the judgment which he passes upon you, you have no foundation on which your salvation can be laid, or on which piety towards God can be reared. The necessity of thoroughly understanding this subject will become more apparent as we proceed with it.

2. Lest we should stumble at the very threshold (this we should do were we to begin the discussion without knowing what the subject is), let us first explain the meaning of the expressions, To be justified in the sight of God, To be justified by faith or by works. A man is said to be justified in the sight of God when in the judgment of God he is deemed righteous, and is accepted on account of his righteousness;

for as iniquity is abominable to God, so neither can the sinner find grace in his sight, so far as he is and so long as he is regarded as a sinner. Hence, wherever sin is, there also are the wrath and vengeance of God. He, on the other hand, is justified who is regarded not as a sinner, but as righteous, and as such stands acquitted at the judgment-seat of God, where all sinners are condemned. As an innocent man, when charged before an impartial judge, who decides according to his innocence, is said to be justified by the judge, as a man is said to be justified by God when, removed from the catalogue of sinners, he has God as the witness and assertor of his righteousness. In the same manner, a man will be said to be justified by works, if in his life there can be found a purity and holiness which merits an attestation of righteousness at the throne of God, or if by the perfection of his works he can answer and satisfy the divine justice. On the contrary, a man will be justified by faith when, excluded from the righteousness of works, he by faith lays hold of the righteousness of Christ, and clothed in it appears in the sight of God not as a sinner, but as righteous. Thus we simply interpret justification, as the acceptance with which God receives us into his favor as if we were righteous; and we say that this justification consists in the forgiveness of sins and the imputation of the righteousness of Christ (see sections 21,23, p. 57).

3. In confirmation of this there are many clear passages of Scripture. First, it cannot be denied that this is the proper and most usual signification of the term. But as it were too tedious to collect all the passages, and compare them with each other, let it suffice to have called the reader's attention to the fact: he will easily convince himself of its truth. I will only mention a few passages in which the justification of which we speak is expressly handled. First, when Luke relates that all the people that heard Christ "justified God," (Luke 7:29), and when Christ declares, that "Wisdom is justified of all her children," (Luke 7:35), Luke means not that they conferred righteousness which always dwells in perfection with God, although the whole world should attempt to wrest it from him, nor does Christ mean that the doctrine of salvation is made just: this it is in its own nature; but both modes of expression are equivalent to attributing due praise to God and his doctrine. On the other hand, when Christ upbraids the Pharisees for justifying themselves (Luke 16:15), he means not that they acquired righteousness by acting properly, but that they ambitiously courted a reputation for righteousness of which they were destitute. Those acquainted with Hebrew understand the meaning better; for in that language the name of wicked is given not only to those who are conscious of wickedness, but to those who receive sentence of condemnation. Thus, when Bathsheba says, "I and my son Solomon shall be counted offenders," she does not acknowledge a crime, but complains that she and her son will be exposed to the disgrace of being numbered among reprobates and criminals (1 Kings 1:21). It is, indeed, plain from the

context, that the term even in Latin[2] must be thus understood—viz. relatively—and does not denote any quality. In regard to the use of the term with reference to the present subject, when Paul speaks of the Scripture, "foreseeing that God would justify the heathen through faith," (Gal 3:8), what other meaning can you give it than that God imputes righteousness by faith? Again, when he says, "that he (God) might be just, and the justifier of him who believeth in Jesus," (Rom 3:26), what can the meaning be, if not that God, in consideration of their faith, frees them from the condemnation which their wickedness deserves? This appears still more plainly at the conclusion, when he exclaims, "Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us" (Rom 8:33-34). For it is just as if he had said, Who shall accuse those whom God has acquitted? Who shall condemn those for whom Christ pleads? To justify, therefore, is nothing else than to acquit from the charge of guilt, as if innocence were proved. Hence, when God justifies us through the intercession of Christ, he does not acquit us on a proof of our own innocence, but by an imputation of righteousness, so that though not righteous in ourselves, we are deemed righteous in Christ. Thus it is said in Paul's discourse in the Acts, "Through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things from which ye could not be justified by the law of Moses," (Acts 13:38-39). You see that after remission of sins justification is set down by way of explanation; you see plainly that it is used for acquittal; you see how it cannot be obtained by the works of the law; you see that it is entirely through the interposition of Christ; you see that it is obtained by faith; you see, in fine, that satisfaction intervenes, since it is said that we are justified from our sins by Christ. Thus when the publican is said to have gone down to his house "justified," (Luke 18:14), it cannot be held that he obtained this justification by any merit of works. All that is said is, that after obtaining the pardon of sins he was regarded in the sight of God as righteous. He was justified, therefore, not by any approval of works, but by gratuitous acquittal on the part of God. Hence Ambrose elegantly terms confession of sins "legal justification," (Ambrose on Ps 118, Serm. 10).

4. Without saying more about the term, we shall have no doubt as to the thing meant if we attend to the description which is given of it. For Paul certainly designates justification by the term acceptance, when he says to the Ephesians, "Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will, to the praise of the glory of his grace, wherein he

has made us accepted in the Beloved," (Eph 1:5-6). His meaning is the very same as where he elsewhere says, "being justified freely by his grace," (Rom 3:24). In the fourth chapter of the Epistle to the Romans, he first terms it the imputation of righteousness, and hesitates not to place it in forgiveness of sins: "Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven," etc. (Rom 4:6-8). There, indeed, he is not speaking of a part of justification, but of the whole. He declares, moreover, that a definition of it was given by David, when he pronounced him blessed who has obtained the free pardon of his sins. Whence it appears that this righteousness of which he speaks is simply opposed to judicial guilt.[3] But the most satisfactory passage on this subject is that in which he declares the sum of the Gospel message to be reconciliation to God, who is pleased, through Christ, to receive us into favor by not imputing our sins (2 Cor 5:18-21). Let my readers carefully weigh the whole context. For Paul shortly after adding, by way of explanation, in order to designate the mode of reconciliation, that Christ who knew no sin was made sin for us, undoubtedly understands by reconciliation nothing else than justification. Nor, indeed, could it be said, as he elsewhere does, that we are made righteous "by the obedience" of Christ (Rom 5:19), were it not that we are deemed righteous in the sight of God in him and not in ourselves.

5. But as Osiander has introduced a kind of monstrosity termed essential righteousness, by which, although he designed not to abolish free righteousness, he involves it in darkness, and by that darkness deprives pious minds of a serious sense of divine grace;[4] before I pass to other matters, it may be proper to refute this delirious dream. And, first, the whole speculation is mere empty curiosity. He, indeed, heaps together many passages of scripture showing that Christ is one with us, and we likewise one with him, a point which needs no proof; but he entangles himself by not attending to the bond of this unity. The explanation of all difficulties is easy to us, who hold that we are united to Christ by the secret agency of his Spirit, but he had formed some idea akin to that of the Manichees, desiring to transfuse the divine essence into men.[5] Hence his other notion, that Adam was formed in the image of God, because even before the fall Christ was destined to be the model of human nature. But as I study brevity, I will confine myself to the matter in hand. He says, that we are one with Christ. This we admit, but still we deny that

the essence of Christ is confounded with ours. Then we say that he absurdly endeavors to support his delusions by means of this principle: that Christ is our righteousness, because he is the eternal God, the fountain of righteousness, the very righteousness of God. My readers will pardon me for now only touching on matters which method requires me to defer to another place. But although he pretends that, by the term essential righteousness, he merely means to oppose the sentiment that we are reputed righteous on account of Christ, he however clearly shows, that not contented with that righteousness, which was procured for us by the obedience and sacrificial death of Christ, he maintains that we are substantially righteous in God by an infused essence as well as quality. For this is the reason why he so vehemently contends, that not only Christ but the Father and the Spirit dwell in us. The fact I admit to be true, but still I maintain it is wrested by him. He ought to have attended to the mode of dwelling—viz. that the Father and the Spirit are in Christ; and as in him the fulness of the Godhead dwells, so in him we possess God entire. Hence, whatever he says separately concerning the Father and the Spirit, has no other tendency than to lead away the simple from Christ. Then he introduces a substantial mixture, by which God, transfusing himself into us, makes us as it were a part of himself. Our being made one with Christ by the agency of the Spirit, he being the head and we the members, he regards as almost nothing unless his essence is mingled with us. But, as I have said, in the case of the Father and the Spirit he more clearly betrays his views—namely, that we are not justified by the mere grace of the Mediator, and that righteousness is not simply or entirely offered to us in his person, but that we are made partakers of divine righteousness when God is essentially united to us.

6. Had he only said, that Christ by justifying us becomes ours by an essential union, and that he is our head not only in so far as he is man, but that as the essence of the divine nature is diffused into us, he might indulge his dreams with less harm, and, perhaps, it were less necessary to contest the matter with him; but since this principle is like a cuttlefish, which, by the ejection of dark and inky blood, conceals its many tails,[6] if we would not knowingly and willingly allow ourselves to be robbed of that righteousness which alone gives us full assurance of our salvation, we must strenuously resist. For, in the whole of this discussion, the noun righteousness and the verb to justify, are extended by Osiander to two parts; to be justified being not only to be reconciled to God by a free pardon, but also to be made just; and righteousness being not a free imputation,

but the holiness and integrity which the divine essence dwelling in us inspires. And he vehemently asserts (see section 8, p. 43) that Christ is himself our righteousness, not in so far as he, by expiating sins, appeased the Father, but because he is the eternal God and life. To prove the first point—viz. that God justifies not only by pardoning but by regenerating—he asks, whether he leaves those whom he justifies as they were by nature, making no change upon their vices? The answer is very easy: as Christ cannot be divided into parts, so the two things, justification and sanctification, which we perceive to be united together in him, are inseparable. Whomsoever, therefore, God receives into his favor, he presents with the Spirit of adoption, whose agency forms them anew into his image. But if the brightness of the sun cannot be separated from its heat, are we therefore to say, that the earth is warmed by light and illumined by heat? Nothing can be more apposite to the matter in hand than this simile. The sun by its heat quickens and fertilizes the earth; by its rays enlightens and illumines it. Here is a mutual and undivided connection, and yet reason itself prohibits us from transferring the peculiar properties of the one to the other. In the confusion of a twofold grace, which Osiander obtrudes upon us, there is a similar absurdity. Because those whom God freely regards as righteous, he in fact renews to the cultivation of righteousness, Osiander confounds that free acceptance with this gift of regeneration, and contends that they are one and the same. But Scripture, while combining both, classes them separately, that it may the better display the manifold grace of God. Nor is Paul's statement superfluous, that Christ is made unto us "righteousness and sanctification," (1 Cor 1:30). And whenever he argues from the salvation procured for us, from the paternal love of God and the grace of Christ, that we are called to purity and holiness, he plainly intimates, that to be justified is something else than to be made new creatures. Osiander on coming to Scripture corrupts every passage which he quotes. Thus when Paul says, "to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness," [Rom 4:5] he expounds justifying as making just. With the same rashness he perverts the whole of the fourth chapter to the Romans. He hesitates not to give a similar gloss to the passage which I lately quoted, "Who shall lay any thing to the charge of God's elect? It is God that justifieth." [Rom 8:33] Here it is plain that guilt and acquittal simply are considered, and that the Apostle's meaning depends on the antithesis. Therefore his futility is detected both in his argument and his quotations for support from Scripture. He is not a whit sounder in discussing the term righteousness, when it is said, that faith was imputed to Abraham for righteousness after he had embraced Christ (who is the righteousness of God and God himself) and was distinguished by excellent virtues. Hence it appears that two things which are perfect are viciously converted by him into one which is corrupt. For the righteousness which is there

mentioned pertains not to the whole course of life; or rather, the Spirit testifies, that though Abraham greatly excelled in virtue, and by long perseverance in it had made so much progress, the only way in which he pleased God was by receiving the grace which was offered by the promise, in faith. From this it follows, that, as Paul justly maintains, there is no room for works in justification.

7. When he objects that the power of justifying exists not in faith, considered in itself, but only as receiving Christ, I willingly admit it. For did faith justify of itself, or (as it is expressed) by its own intrinsic virtue, as it is always weak and imperfect, its efficacy would be partial, and thus our righteousness being maimed, would give us only a portion of salvation. We indeed imagine nothing of the kind, but say, that, properly speaking, God alone justifies. The same thing we likewise transfer to Christ, because he was given to us for righteousness; while we compare faith to a kind of vessel, because we are incapable of receiving Christ, unless we are emptied and come with open mouth to receive his grace. Hence it follows, that we do not withdraw the power of justifying from Christ, when we hold that, previous to his righteousness, he himself is received by faith. Still, however, I admit not the tortuous figure of the sophist, that faith is Christ; as if a vessel of clay were a treasure, because gold is deposited in it.[7] And yet this is no reason why faith, though in itself of no dignity or value, should not justify us by giving Christ; just as such a vessel filled with coin may give wealth. I say, therefore, that faith, which is only the instrument for receiving justification, is ignorantly confounded with Christ, who is the material cause, as well as the author and minister of this great blessing. This disposes of the difficulty—viz. how the term faith is to be understood when treating of justification.

8. Osiander goes still farther in regard to the mode of receiving Christ, holding, that by the ministry of the external word the internal word is received; that he may thus lead us away from the priesthood of Christ, and his office of Mediator, to his eternal divinity.[8] We, indeed, do not divide Christ, but hold that he who, reconciling us to God in his flesh, bestowed righteousness upon us, is the eternal Word of God; and that he could not perform the office of Mediator, nor acquire righteousness for us, if he were not the eternal God. Osiander will have it, that as Christ is God and man, he was made our righteousness in respect not of his human but of his divine nature. But if this is a peculiar property of the Godhead, it will not be peculiar to Christ, but common to him with the Father and the Spirit, since

their righteousness is one and the same. Thus it would be incongruous to say, that that which existed naturally from eternity was made ours. But granting that God was made unto us righteousness, what are we to make of Paul's interposed statement, that he was so made by God? This certainly is peculiar to the office of Mediator, for although he contains in himself the divine nature, yet he receives his own proper title, that he may be distinguished from the Father and the Spirit. But he makes a ridiculous boast of a single passage of Jeremiah, in which it is said, that Jehovah will be our righteousness (Jer 23:6; Jer 33:16). But all he can extract from this is, that Christ, who is our righteousness, was God manifest in the flesh. We have elsewhere quoted from Paul's discourse, that God purchased the Church with his own blood (Acts 20:28). Were any one to infer from this that the blood by which sins were expiated was divine, and of a divine nature, who could endure so foul a heresy? But Osiander, thinking that he has gained the whole cause by this childish cavil, swells, exults, and stuffs whole pages with his bombast, whereas the solution is simple and obvious—viz. that Jehovah, when made of the seed of David, was indeed to be the righteousness of believers, but in what sense Isaiah declares, "By his knowledge shall my righteous servant justify many," (Isa 53:11). Let us observe that it is the Father who speaks. He attributes the office of justifying to the Son, and adds the reason,—because he is "righteous." He places the method, or medium (as it is called), in the doctrine by which Christ is known. For the word t(d is more properly to be understood in a passive sense. Hence I infer, first, that Christ was made righteousness when he assumed the form of a servant; secondly, that he justified us by his obedience to the Father; and, accordingly, that he does not perform this for us in respect of his divine nature, but according to the nature of the dispensation laid upon him. For though God alone is the fountain of righteousness, and the only way in which we are righteous is by participation with him, yet as by our unhappy revolt we are alienated from his righteousness, it is necessary to descend to this lower remedy, that Christ may justify us by the power of his death and resurrection.

9. If he objects, that this work by its excellence transcends human, and therefore can only be ascribed to the divine nature; I concede the former point, but maintain, that on the latter he is ignorantly deluded. For although Christ could neither purify our souls by his own blood, nor appease the Father by his sacrifice, nor acquit us from the charge of guilt, nor, in short, perform the office of priest, unless he had been very God, because no human ability was equal to such a burden, it is however certain that he performed all these things in his human nature. If it is asked, in what way we are justified? Paul answers, by the obedience of Christ. Did he obey in any other way than by assuming the form of a servant? We infer, therefore, that righteousness was manifested to us in his flesh. In like manner, in another passage (which I greatly wonder that Osiander does not

blush repeatedly to quote), he places the fountain of righteousness entirely in the incarnation of Christ, "He hath made him to be sin for us who knew no sin, that we might be made the righteousness of God in him," (2 Cor 5:21). Osiander in turgid sentences lays hold of the expression, righteousness of God, and shouts victory! as if he had proved it to be his own phantom of essential righteousness,[9] though the words have a very different meaning—viz. that we are justified through the expiation made by Christ. That the righteousness of God is used for the righteousness which is approved by God, should be known to mere tyros, as in John, the praise of God is contrasted with the praise of men[10] (John 12:43). I know that by the righteousness of God is sometimes meant that of which God is the author, and which he bestows upon us; but that here the only thing meant is, that being supported by the expiation of Christ, we are able to stand at the tribunal of God, sound readers perceive without any observation of mine. The word is not of so much importance, provided Osiander agrees with us in this, that we are justified by Christ in respect he was made an expiatory victim for us. This he could not be in his divine nature. For which reason also, when Christ would seal the righteousness and salvation which he brought to us, he holds forth the sure pledge of it in his flesh. He indeed calls himself "living bread," but, in explanation of the mode, adds, "my flesh is meat indeed, and my blood is drink indeed," (John 6:55). The same doctrine is clearly seen in the sacraments; which, though they direct our faith to the whole, not to a part of Christ, yet, at the same time, declare that the materials of righteousness and salvation reside in his flesh; not that the mere man of himself justifies or quickens, but that God was pleased, by means of a Mediator, to manifest his own hidden and incomprehensible nature. Hence I often repeat, that Christ has been in a manner set before us as a fountain, whence we may draw what would otherwise lie without use in that deep and hidden abyss which streams forth to us in the person of the Mediator.[11] In this way, and in this meaning, I deny not that Christ, as he is God and man, justifies us; that this work is common also to

the Father and the Holy Spirit; in fine, that the righteousness of which God makes us partakers is the eternal righteousness of the eternal God, provided effect is given to the clear and valid reasons to which I have adverted.

10. Moreover, lest by his cavils he deceive the unwary, I acknowledge that we are devoid of this incomparable gift until Christ become ours. Therefore, to that union of the head and members, the residence of Christ in our hearts, in fine, the mystical union, we assign the highest rank, Christ when he becomes ours making us partners with him in the gifts with which he was endued. Hence we do not view him as at a distance and without us, but as we have put him on, and been ingrafted into his body, he deigns to make us one with himself, and, therefore, we glory in having a fellowship of righteousness with him. This disposes of Osiander's calumny, that we regard faith as righteousness; as if we were robbing Christ of his rights when we say, that, destitute in ourselves, we draw near to him by Faith, to make way for his grace, that he alone may fill us. But Osiander, spurning this spiritual union, insists on a gross mixture of Christ with believers; and, accordingly, to excite prejudice, gives the name of Zuinglians[12] to all who subscribe not to his fanatical heresy of essential righteousness, because they do not hold that, in the supper, Christ is eaten substantially. For my part, I count it the highest honor to be thus assailed by a haughty man, devoted to his own impostures; though he assails not me only, but writers of known reputation throughout the world, and whom it became him modestly to venerate. This, however, does not concern me, as I plead not my own cause, and plead the more sincerely that I am free from every sinister feeling. In insisting so vehemently on essential righteousness, and an essential inhabitation of Christ within us, his meaning is, first, that God by a gross mixture[13] transfuses himself into us, as he pretends that there is a carnal eating in the supper; and, secondly that by instilling his own righteousness into us, he makes us really righteous with himself, since, according to him, this righteousness is as well God himself as the probity, or holiness, or integrity of God. I will not spend much time in disposing of the passages of Scripture which he adduces, and which, though used in reference to the heavenly life, he wrests to our present state. Peter says, that through the knowledge of Christ "are given unto us exceeding great and precious promises, that by them ye might be partakers of the divine nature" (2 Pet 1:4);[14] as if we now were what the gospel promises we shall be at the final advent of Christ; nay, John reminds us, that "when he shall appear we shall be like him,

for we shall see him as he is" (1 John 3:2). I only wished to give my readers a slender specimen of Osiander, it being my intention to decline the discussion of his frivolities, not because there is any difficulty in disposing of them, but because I am unwilling to annoy the reader with superfluous labour.

11. But more poison lurks in the second branch, when he says that we are righteous together with God. I think I have already sufficiently proved, that although the dogma were not so pestiferous, yet because it is frigid and jejune, and falls by its own vanity, it must justly be disrelished by all sound and pious readers. But it is impossible to tolerate the impiety which, under the pretence of a twofold righteousness, undermines our assurance of salvation, and, hurrying us into the clouds, tries to prevent us from embracing the gift of expiation in faith, and invoking God with quiet minds. Osiander derides us for teaching, that to be justified is a forensic term, because it behoves us to be in reality just: there is nothing also to which he is more opposed than the idea of our being justified by a free imputation. Say, then, if God does not justify us by acquitting and pardoning, what does Paul mean when he says, "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them"? "He made him to be sin for us who knew no sin; that we might be made the righteousness of God in him," (2 Cor 5:19,21). Here I learn, first, that those who are reconciled to God are regarded as righteous: then the method is stated, God justifies by pardoning; and hence, in another place, justification is opposed to accusation (Rom 8:33); this antithesis clearly demonstrating that the mode of expression is derived from forensic use. And, indeed, no man, moderately versant in the Hebrew tongue (provided he is also of sedate brain), is ignorant that this phrase thus took its rise, and thereafter derived its tendency and force. Now, then, when Paul says that David "describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven," (Rom 4:6-7; Ps 32:1), let Osiander say whether this is a complete or only a partial definition. He certainly does not adduce the Psalmist as a witness that pardon of sins is a part of righteousness, or concurs with something else in justifying, but he includes the whole of righteousness in gratuitous forgiveness, declaring those to be blessed "whose iniquities are forgiven, and whose sins are covered," and "to whom the Lord will not impute sin." He estimates and judges of his happiness from this, that in this way he is righteous not in reality, but by imputation.

Osiander objects that it would be insulting to God, and contrary to his nature, to justify those who still remain wicked. But it ought to be remembered, as I already observed, that the gift of justification is not separated from regeneration, though the two things are distinct. But as it is too well known by experience, that the remains of sin always exist in the righteous, it is necessary that justification should be something very different from reformation to newness of life. This

latter God begins in his elect, and carries on during the whole course of life, gradually and sometimes slowly, so that if placed at his judgment-seat they would always deserve sentence of death. He justifies not partially, but freely, so that they can appear in the heavens as if clothed with the purity of Christ. No portion of righteousness could pacify the conscience. It must be decided that we are pleasing to God, as being without exception righteous in his sight. Hence it follows that the doctrine of justification is perverted and completely overthrown whenever doubt is instilled into the mind, confidence in salvation is shaken, and free and intrepid prayer is retarded; yea, whenever rest and tranquillity with spiritual joy are not established. Hence Paul argues against objectors, that "if the inheritance be of the law, it is no more of promise" (Gal 3:18), that in this way faith would be made vain; for if respect be had to works it fails, the holiest of men in that case finding nothing in which they can confide. This distinction between justification and regeneration (Osiander confounding the two, calls them a twofold righteousness) is admirably expressed by Paul. Speaking of his real righteousness, or the integrity bestowed upon him (which Osiander terms his essential righteousness), he mournfully exclaims, "O wretched man that I am! who shall deliver me from the body of this death?" (Rom 7:24); but betaking himself to the righteousness which is founded solely on the mercy of God, he breaks forth thus magnificently into the language of triumph: "Who shall lay any thing to the charge of God's elect? It is God that justifieth." "Who shall separate us from the love of Christ? shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword?" (Rom 8:33,35). He clearly declares that the only righteousness for him is that which alone suffices for complete salvation in the presence of God, so that that miserable bondage, the consciousness of which made him a little before lament his lot, derogates not from his confidence, and is no obstacle in his way. This diversity is well known, and indeed is familiar to all the saints who groan under the burden of sin, and yet with victorious assurance rise above all fears. Osiander's objection as to its being inconsistent with the nature of God, falls back upon himself; for though he clothes the saints with a twofold righteousness as with a coat of skins, he is, however, forced to admit, that without forgiveness no man is pleasing to God. If this be so, let him at least admit, that with reference to what is called the proportion of imputation, those are regarded as righteous who are not so in reality. But how far shall the sinner extend this gratuitous acceptance, which is substituted in the room of righteousness? Will it amount to the whole pound, or will it be only an ounce? He will remain in doubt, vibrating to this side and to that, because he will be unable to assume to himself as much righteousness as will be necessary to give confidence. It is well that he who would prescribe a law to God is not the judge in this cause. But this saying will ever stand true, "That thou mightest be justified when thou speakest, and be clear when thou judges," (Ps 51:4).

What arrogance to condemn the Supreme Judge when he acquits freely, and try to prevent the response from taking effect: "I will have mercy on whom I will have mercy." And yet the intercession of Moses, which God calmed by this answer, was not for pardon to some individual, but to all alike, by wiping away the guilt to which all were liable. And we, indeed, say, that the lost are justified before God by the burial of their sins; for (as he hates sin) he can only love those whom he justifies. But herein is the wondrous method of justification, that, clothed with the righteousness of Christ, they dread not the judgment of which they are worthy; and while they justly condemn themselves, are yet deemed righteous out of themselves.

12. I must admonish the reader carefully to attend to the mystery which he boasts he is unwilling to conceal from them. For after contending with great prolixity that we do not obtain favor with God through the mere imputation of the righteousness of Christ, because (to use his own words) it were impossible for God to hold those as righteous who are not so, he at length concludes that Christ was given to us for righteousness, in respect not of his human, but of his divine nature; and though this can only be found in the person of the Mediator, it is, however, the righteousness not of man, but of God. He does not now twist his rope of two righteousnesses, but plainly deprives the human nature of Christ of the office of justifying. It is worth while to understand what the nature of his argument is. It is said in the same passage that Christ is made unto us wisdom (1 Cor 1:30); but this is true only of the eternal Word, and, therefore, it is not the man Christ that is made righteousness. I answer, that the only begotten Son of God was indeed his eternal wisdom, but that this title is applied to him by Paul in a different way—viz. because "in him are hid all the treasures of wisdom and righteousness," (Col 2:3). That, therefore, which he had with the Father he manifested to us; and thus Paul's expression refers not to the essence of the Son of God, but to our use, and is fitly applied to the human nature of Christ; for although the light shone in darkness before he was clothed with flesh, yet he was a hidden light until he appeared in human nature as the Sun of Righteousness, and hence he calls himself the light of the world. It is also foolishly objected by Osiander, that justifying far transcends the power both of men and angels, since it depends not on the dignity of any creature, but on the ordination of God. Were angels to attempt to give satisfaction to God, they could have no success, because they are not appointed for this purpose, it being the peculiar office of Christ, who "hath redeemed us from the curse of the law, being made a curse for us," (Gal 3:13). Those who deny that Christ is our righteousness, in respect of his divine nature, are wickedly charged by Osiander with leaving only a part of Christ, and (what is worse) with making two Gods; because, while admitting that God dwells in us, they still insist that we are not justified by the righteousness of God. For

though we call Christ the author of life, inasmuch as he endured death that he might destroy him who had the power of death (Heb 2:14), we do not thereby rob him of this honor, in his whole character as God manifested in the flesh. We only make a distinction as to the manner in which the righteousness of God comes to us, and is enjoyed by us,—a matter as to which Osiander shamefully erred. We deny not that that which was openly exhibited to us in Christ flowed from the secret grace and power of God; nor do we dispute that the righteousness which Christ confers upon us is the righteousness of God, and proceeds from him. What we constantly maintain is, that our righteousness and life are in the death and resurrection of Christ. I say nothing of that absurd accumulation of passages with which, without selection or common understanding, he has loaded his readers, in endeavoring to show, that whenever mention is made of righteousness, this essential righteousness of his should be understood; as when David implores help from the righteousness of God. This David does more than a hundred times, and as often Osiander hesitates not to pervert his meaning. Not a whit more solid is his objection, that the name of righteousness is rightly and properly applied to that by which we are moved to act aright, but that it is God only that worketh in us both to will and to do (Phil 2:13). For we deny not that God by his Spirit forms us anew to holiness and righteousness of life; but we must first see whether he does this of himself, immediately, or by the hand of his Son, with whom he has deposited all the fulness of the Holy Spirit, that out of his own abundance he may supply the wants of his members. Then, although righteousness comes to us from the secret fountain of the Godhead, it does not follow that Christ, who sanctified himself in the flesh on our account, is our righteousness in respect of his divine nature (John 17:19). Not less frivolous is his observation, that the righteousness with which Christ himself was righteous was divine; for had not the will of the Father impelled him, he could not have fulfilled the office assigned him. For although it has been elsewhere said that all the merits of Christ flow from the mere good pleasure of God, this gives no countenance to the phantom by which Osiander fascinates both his own eyes and those of the simple. For who will allow him to infer, that because God is the source and commencement of our righteousness, we are essentially righteous, and the essence of the divine righteousness dwells in us? In redeeming us, says Isaiah, "he (God) put on righteousness as a breastplate, and an helmet of salvation upon his head," (Isa 59:17), was this to deprive Christ of the armour which he had given him, and prevent him from being a perfect Redeemer? All that the Prophet meant was, that God borrowed nothing from an external quarter, that in redeeming us he received no external aid. The same thing is briefly expressed by Paul in different terms, when he says that God set him forth "to declare his righteousness for the remission of sins." This is not the least repugnant to his doctrine: in another place, that "by the obedience of one shall many be

made righteous," (Rom 5:19). In short, every one who, by the entanglement of a twofold righteousness, prevents miserable souls from resting entirely on the mere mercy of God, mocks Christ by putting on him a crown of plaited thorns.

13. But since a great part of mankind imagine a righteousness compounded of faith and works let us here show that there is so wide a difference between justification by faith and by works, that the establishment of the one necessarily overthrows the other. The Apostle says, "Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," (Phil 3:8-9). You here see a comparison of contraries, and an intimation that every one who would obtain the righteousness of Christ must renounce his own. Hence he elsewhere declares the cause of the rejection of the Jews to have been, that "they being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God," (Rom 10:3). If we destroy the righteousness of God by establishing our own righteousness, then, in order to obtain his righteousness, our own must be entirely abandoned. This also he shows, when he declares that boasting is not excluded by the Law, but by faith (Rom 3:27). Hence it follows, that so long as the minutest portion of our own righteousness remains, we have still some ground for boasting. Now if faith utterly excludes boasting, the righteousness of works cannot in any way be associated with the righteousness of faith. This meaning is so clearly expressed in the fourth chapter to the Romans as to leave no room for cavil or evasion. "If Abraham were justified by works he hath whereof to glory;" and then it is added, "but not before God," (Rom 4:2). The conclusion therefore is, that he was not justified by works. He then employs another argument from contraries—viz. when reward is paid to works, it is done of debt, not of grace; but the righteousness of faith is of grace: therefore it is not of the merit of works. Away, then, with the dream of those who invent a righteousness compounded of faith and works (see Calvin. ad Concilium Tridentinum).

14. The Sophists, who delight in sporting with Scripture and in empty cavils, think they have a subtle evasion when they expound works to mean, such as unregenerated men do literally, and by the effect of free will, without the grace of Christ, and deny that these have any reference to spiritual works.[15] Thus, according to them, man is justified by faith as well as by works, provided these are not

his own works, but gifts of Christ and fruits of regeneration; Paul's only object in so expressing himself being to convince the Jews, that in trusting to their own strength they foolishly arrogated righteousness to themselves, whereas it is bestowed upon us by the Spirit of Christ alone, and not by studied efforts of our own nature. But they observe not that in the antithesis between Legal and Gospel righteousness, which Paul elsewhere introduces, all kinds of works, with whatever name adorned, are excluded (Gal 3:11-12). For he says that the righteousness of the Law consists in obtaining salvation by doing what the Law requires, but that the righteousness of faith consists in believing that Christ died and rose again (Rom 10:5-9). Moreover, we shall afterwards see, at the proper place, that the blessings of sanctification and justification, which we derive from Christ, are different. Hence it follows, that not even spiritual works are taken into account when the power of justifying is ascribed to faith. And, indeed, the passage above quoted, in which Paul declares that Abraham had no ground of glorying before God, because he was not justified by works, ought not to be confined to a literal and external form of virtue, or to the effort of free will. The meaning is, that though the life of the Patriarch had been spiritual and almost angelic, yet he could not by the merit of works have procured justification before God.

15. The Schoolmen treat the matter somewhat more grossly by mingling their preparations with it; and yet the others instill into the simple and unwary a no less pernicious dogma, when, under cover of the Spirit and grace, they hide the divine mercy, which alone can give peace to the trembling soul. We, indeed, hold with Paul, that those who fulfill the Law are justified by God; but because we are all far from observing the Law, we infer that the works which should be most effectual to justification are of no avail to us, because we are destitute of them. In regard to vulgar Papists or Schoolmen, they are here doubly wrong, both in calling faith assurance of conscience while waiting to receive from God the reward of merits, and in interpreting divine grace to mean not the imputation of gratuitous righteousness, but the assistance of the Spirit in the study of holiness. They quote from an Apostle: "He that cometh to God must believe that he is, and that he is the rewarder of them that diligently seek him," (Heb 11:6). But they observe not what the method of seeking is. Then in regard to the term grace, it is plain from their writings that they labour under a delusion. For Lombard holds that justification is given to us by Christ in two ways. "First," says he (Lombard, Sent. Lib. iii. Dist. 16, c. 11), "the death of Christ justifies us when by means of it the love by which we are made righteous is excited in our hearts; and, secondly, when by means of it sin is extinguished, sin by which the devil held us captive, but by which he cannot now procure our condemnation." You see here that the chief office of divine grace in our justification he considers to be its directing us to good works by the agency of the Holy Spirit. He intended, no doubt, to follow the opinion of Augustine, but he follows it at a distance,

and even wanders far from a true imitation of him, both obscuring what was clearly stated by Augustine, and making what in him was less pure more corrupt. The Schools have always gone from worse to worse, until at length, in their downward path, they have degenerated into a kind of Pelagianism. Even the sentiment of Augustine, or at least his mode of expressing it, cannot be entirely approved of. For although he is admirable in stripping man of all merit of righteousness, and transferring the whole praise of it to God, yet he classes the grace by which we are regenerated to newness of life under the head of sanctification.

16. Scripture, when it treats of justification by faith, leads us in a very different direction. Turning away our view from our own works, it bids us look only to the mercy of God and the perfection of Christ. The order of justification which it sets before us is this: first, God of his mere gratuitous goodness is pleased to embrace the sinner, in whom he sees nothing that can move him to mercy but wretchedness, because he sees him altogether naked and destitute of good works. He, therefore, seeks the cause of kindness in himself, that thus he may affect the sinner by a sense of his goodness, and induce him, in distrust of his own works, to cast himself entirely upon his mercy for salvation. This is the meaning of faith by which the sinner comes into the possession of salvation, when, according to the doctrine of the Gospel, he perceives that he is reconciled by God; when, by the intercession of Christ, he obtains the pardon of his sins, and is justified; and, though renewed by the Spirit of God, considers that, instead of leaning on his own works, he must look solely to the righteousness which is treasured up for him in Christ. When these things are weighed separately, they will clearly explain our view, though they may be arranged in a better order than that in which they are here presented. But it is of little consequence, provided they are so connected with each other as to give us a full exposition and solid confirmation of the whole subject.

17. Here it is proper to remember the relation which we previously established between faith and the Gospel; faith being said to justify because it receives and embraces the righteousness offered in the Gospel. By the very fact of its being said to be offered by the Gospel, all consideration of works is excluded. This Paul repeatedly declares, and in two passages, in particular, most clearly demonstrates. In the Epistle to the Romans, comparing the Law and the Gospel, he says, "Moses describeth the righteousness which is of the law, That the man which does those things shall live by them. But the righteousness which is of faith speaketh on this wise,—If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God has raised him from the dead, thou shalt be saved," (Rom 10:5-6,9). Do you see how he makes the distinction between the Law and the Gospel to be, that the former gives justification to works, whereas the latter bestows it freely without any help from works? This is a notable passage, and may free us from many difficulties if

we understand that the justification which is given us by the Gospel is free from any terms of Law. It is for this reason he more than once places the promise in diametrical opposition to the Law. "If the inheritance be of the law, it is no more of promise," (Gal 3:18). Expressions of similar import occur in the same chapter. Undoubtedly the Law also has its promises; and, therefore, between them and the Gospel promises there must be some distinction and difference, unless we are to hold that the comparison is inept. And in what can the difference consist unless in this, that the promises of the Gospel are gratuitous, and founded on the mere mercy of God, whereas the promises of the Law depend on the condition of works? But let no prater here allege that only the righteousness which men would obtrude upon God of their own strength and free will is repudiated; since Paul declares, without exception, that the Law gained nothing by its commands, being such as none, not only of mankind in general, but none even of the most perfect, are able to fulfill. Love assuredly is the chief commandment in the Law; and since the Spirit of God trains us to love, it cannot but be a cause of righteousness in us, though that righteousness even in the saints is defective, and therefore of no value as a ground of merit.

18. The second passage is, "That no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them," (Gal 3:11-12; Hab 2:4). How could the argument hold unless it be true that works are not to be taken into account, but are to be altogether separated? The Law, he says, is different from faith. Why? Because to obtain justification by it, works are required; and hence it follows, that to obtain justification by the Gospel they are not required. From this statement, it appears that those who are justified by faith are justified independent of, nay, in the absence of, the merit of works, because faith receives that righteousness which the Gospel bestows. But the Gospel differs from the Law in this, that it does not confine justification to works, but places it entirely in the mercy of God. In like manner, Paul contends, in the Epistle to the Romans, that Abraham had no ground of glorying, because faith was imputed to him for righteousness (Rom 4:2); and he adds in confirmation, that the proper place for justification by faith is where there are no works to which reward is due. "To him that worketh is the reward not reckoned of grace, but of debt." What is given to faith is gratuitous, this being the force of the meaning of the words which he there employs. Shortly after he adds, "Therefore it is of faith, that it might be by grace," (Rom 4:16); and hence infers that the inheritance is gratuitous because it is procured by faith. How so but just because faith, without the aid of works, leans entirely on the mercy of God? And in the same sense, doubtless, he elsewhere teaches, that the righteousness of God without the Law was manifested, being witnessed by the Law and the Prophets (Rom 3:21); for excluding the Law, he

declares that it is not aided by works, that we do not obtain it by working, but are destitute when we draw near to receive it.

19. The reader now perceives with what fairness the Sophists of the present day cavil at our doctrine, when we say that a man is justified by faith alone (Rom 4:2). They dare not deny that he is justified by faith, seeing Scripture so often declares it; but as the word alone is nowhere expressly used, they will not tolerate its being added.[16] Is it so? What answer, then will they give to the words of Paul, when he contends that righteousness is not of faith unless it be gratuitous? How can it be gratuitous, and yet by works? By what cavils, moreover, will they evade his declaration in another place, that in the Gospel the righteousness of God is manifested? (Rom 1:17). If righteousness is manifested in the Gospel, it is certainly not a partial or mutilated, but a full and perfect righteousness. The Law, therefore, has no part in it, and their objection to the exclusive word alone is not only unfounded, but is obviously absurd. Does he not plainly enough attribute everything to faith alone when he disconnects it with works? What, I would ask, is meant by the expressions, "The righteousness of God without the law is manifested;" "Being justified freely by his grace;" "Justified by faith without the deeds of the law?" (Rom 3:21,24,28). Here they have an ingenious subterfuge, one which, though not of their own devising, but taken from Origin and some ancient writers, is most childish. They pretend that the works excluded are ceremonial, not moral works. Such profit do they make by their constant wrangling, that they possess not even the first elements of logic. Do they think the Apostle was raving when he produced, in proof of his doctrine, these passages? "The man that doeth them shall live in them," (Gal 3:12). "Cursed is every one that continueth not in all things that are written in the book of the law to do them," (Gal 3:10). Unless they are themselves raving, they will not say that life was promised to the observers of ceremonies, and the curse denounced only against the transgressors of them. If these passages are to be understood of the Moral Law, there cannot be a doubt that moral works also are excluded from the power of justifying. To the same effect are the arguments which he employs. "By the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin," (Rom 3:20). "The law worketh wrath," (Rom 4:15), and therefore not righteousness. "The law cannot pacify the conscience," and therefore cannot confer righteousness. "Faith is imputed for righteousness," and therefore righteousness is not the reward of works, but is given without being due. Because "we are justified by faith," boasting is excluded. "Had there been a law given which could have given life, verily righteousness should

have been by the law. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe," (Gal 3:21-22). Let them maintain, if they dare, that these things apply to ceremonies, and not to morals, and the very children will laugh at their effrontery. The true conclusion therefore is, that the whole Law is spoken of when the power of justifying is denied to it.

20. Should any one wonder why the Apostle, not contented with having named works, employs this addition, the explanation is easy. However highly works may be estimated, they have their whole value more from the approbation of God than from their own dignity. For who will presume to plume himself before God on the righteousness of works, unless in so far as He approves of them? Who will presume to demand of Him a reward except in so far as He has promised it? It is owing entirely to the goodness of God that works are deemed worthy of the honor and reward of righteousness; and, therefore, their whole value consists in this, that by means of them we endeavor to manifest obedience to God. Wherefore, in another passage, the Apostle, to prove that Abraham could not be justified by works, declares, "that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect," (Gal 3:17). The unskillful would ridicule the argument that there could be righteous works before the promulgation of the Law, but the Apostle, knowing that works could derive this value solely from the testimony and honor conferred on them by God, takes it for granted that, previous to the Law, they had no power of justifying. We see why he expressly terms them works of Law when he would deny the power of justifying to them—viz. because it was only with regard to such works that a question could be raised; although he sometimes, without addition, excepts all kinds of works whatever, as when on the testimony of David he speaks of the man to whom the Lord imputeth righteousness without works (Rom 4:5-6). No cavils, therefore, can enable them to prove that the exclusion of works is not general. In vain do they lay hold of the frivolous subtilty, that the faith alone, by which we are justified, "worketh by love," and that love, therefore, is the foundation of justification. We, indeed, acknowledge with Paul, that the only faith which justifies is that which works by love (Gal 3:6); but love does not give it its justifying power. Nay, its only means of justifying consists in its bringing us into communication with the righteousness of Christ. Otherwise the whole argument, on which the Apostle insists with so much earnestness, would fall. "To him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." Could he express more clearly than in this way, that there is justification in faith only where there are no works to which reward is due, and that

faith is imputed for righteousness only when righteousness is conferred freely without merit?

21. Let us now consider the truth of what was said in the definition—viz. that justification by faith is reconciliation with God, and that this consists solely in the remission of sins. We must always return to the axiom, that the wrath of God lies upon all men so long as they continue sinners. This is elegantly expressed by Isaiah in these words: "Behold, the Lord's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear," (Isa 59:1-2). We are here told that sin is a separation between God and man; that His countenance is turned away from the sinner; and that it cannot be otherwise, since to have any intercourse with sin is repugnant to his righteousness. Hence the Apostle shows that man is at enmity with God until he is restored to favour by Christ (Rom 5:8-10). When the Lord, therefore, admits him to union, he is said to justify him, because he can neither receive him into favor, nor unite him to himself, without changing his condition from that of a sinner into that of a righteous man. We add, that this is done by remission of sins. For if those whom the Lord hath reconciled to himself are estimated by works, they will still prove to be in reality sinners, while they ought to be pure and free from sin. It is evident, therefore, that the only way in which those whom God embraces are made righteous, is by having their pollutions wiped away by the remission of sins, so that this justification may be termed in one word the remission of sins.

22. Both of these become perfectly clear from the words of Paul: "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation." He then subjoins the sum of his embassy: "He hath made him to be sin for us who knew no sin; that we might be made the righteousness of God in him," (2 Cor 5:19-21). He here uses righteousness and reconciliation indiscriminately, to make us understand that the one includes the other. The mode of obtaining this righteousness he explains to be, that our sins are not imputed to us. Wherefore, you cannot henceforth doubt how God justifies us when you hear that he reconciles us to himself by not imputing our faults. In the same manner, in the Epistle to the Romans, he proves, by the testimony of David, that righteousness is imputed without works, because he declares the man to be blessed "whose transgression is forgiven, whose sin is covered," and "unto whom the Lord imputeth not iniquity," (Rom 4:6; Ps 32:1-2). There he undoubtedly uses blessedness for righteousness; and as he declares that it consists in forgiveness of sins, there is no reason why we should define it otherwise. Accordingly, Zacharias, the father of John the Baptist, sings that the knowledge of salvation consists in the forgiveness of sins (Luke 1:77). The same course

was followed by Paul when, in addressing the people of Antioch, he gave them a summary of salvation. Luke states that he concluded in this way: "Through this man is preached unto you the forgiveness of sins, and by him all that believe are justified from all things from which ye could not be justified by the law of Moses," (Acts 13:38-39). Thus the Apostle connects forgiveness of sins with justification in such a way as to show that they are altogether the same; and hence he properly argues that justification, which we owe to the indulgence of God, is gratuitous. Now should it seem an unusual mode of expression to say that believers are justified before God not by works, but by gratuitous acceptance, seeing it is frequently used in Scripture, and sometimes also by ancient writers. Thus Augustine says: "The righteousness of the saints in this world consists more in the forgiveness of sins than the perfection of virtue," (August. de Civitate Dei, Lib. xix. cap. 27). To this corresponds the well-known sentiment of Bernard: "Not to sin is the righteousness of God, but the righteousness of man is the indulgence of God," (Bernard, Serm. 22-23 in Cant). He previously asserts that Christ is our righteousness in absolution, and, therefore, that those only are just who have obtained pardon through mercy.

23. Hence also it is proved, that it is entirely by the intervention of Christ's righteousness that we obtain justification before God. This is equivalent to saying that man is not just in himself, but that the righteousness of Christ is communicated to him by imputation, while he is strictly deserving of punishment. Thus vanishes the absurd dogma, that man is justified by faith, inasmuch as it brings him under the influence of the Spirit of God by whom he is rendered righteous. This is so repugnant to the above doctrine that it never can be reconciled with it. There can be no doubt that he who is taught to seek righteousness out of himself does not previously possess it in himself.[17] This is most clearly declared by the Apostle, when he says, that he who knew no sin was made an expiatory victim for sin, that we might be made the righteousness of God in him (2 Cor 5:21). You see that our righteousness is not in ourselves, but in Christ; that the only way in which we become possessed of it is by being made partakers with Christ, since with him we possess all riches. There is nothing repugnant to this in what he elsewhere says: "God sending his own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh: that the righteousness of the law might be fulfilled in us," (Rom 8:3-4). Here the only fulfillment to which he refers is that which we obtain by imputation. Our Lord Jesus Christ communicates his righteousness to us, and so by some wondrous way, in so far as pertains to the

justice of God, transfuses its power into us. That this was the Apostle's view is abundantly clear from another sentiment which he had expressed a little before: "As by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous," (Rom 5:19). To declare that we are deemed righteous, solely because the obedience of Christ is imputed to us as if it where our own, is just to place our righteousness in the obedience of Christ. Wherefore, Ambrose appears to me to have most elegantly adverted to the blessing of Jacob as an illustration of this righteousness, when he says that as he who did not merit the birthright in himself personated his brother, put on his garments which gave forth a most pleasant odour, and thus introduced himself to his father that he might receive a blessing to his own advantage, though under the person of another, so we conceal ourselves under the precious purity[18] of Christ, our firstborn brother, that we may obtain an attestation of righteousness from the presence of God. The words of Ambrose are,—"Isaac's smelling the odour of his garments, perhaps means that we are justified not by works, but by faith, since carnal infirmity is an impediment to works, but errors of conduct are covered by the brightness of faith, which merits the pardon of faults," (Ambrose de Jacobo et Vita Beata, Lib. ii. c. 2). And so indeed it is; for in order to appear in the presence of God for salvation, we must send forth that fragrant odour, having our vices covered and buried by his perfection.

CHAPTER 12

NECESSITY OF CONTEMPLATING THE JUDGMENT-SEAT OF GOD, IN ORDER TO BE SERIOUSLY CONVINCED OF THE DOCTRINE OF GRATUITOUS JUSTIFICATION.

The divisions of this chapter are,—I. A consideration of the righteousness of God overturns the righteousness of works, as is plain from passages of Scripture, and the confession and example of the saints, sec. 1-3. II. The same effect produced by a serious examination of the conscience, and a constant citation to the divine tribunal, sec. 4 and 5. III. Hence arises, in the hearts of the godly, not hypocrisy, or a vain opinion of merit, but true humility. This illustrated by the authority of Scripture and the example of the Publican, sec. 6-7. IV. Conclusion—arrogance and security must be discarded, every man throwing an impediment in the way of the divine goodness in proportion as he trusts to himself.

Sections.

1. Source of error on the subject of Justification. Sophists speak as if the question were to be discussed before some human tribunal. It relates to the majesty and justice of God. Hence nothing accepted without absolute perfection. Passages confirming this doctrine. If we descend to the righteousness of the Law, the curse immediately appears.

2. Source of hypocritical confidence. Illustrated by a simile. Exhortation. Testimony of Job, David, and Paul.

3. Confession of Augustine and Bernard.

4. Another engine overthrowing the righteousness of works—viz. A serious examination of the conscience, and a comparison between the perfection of God and the imperfection of man.

5. How it is that we so indulge this imaginary opinion of our own works. The proper remedy to be found in a consideration of the majesty of God and our own misery. A description of this misery.

6. Christian humility consists in laying aside the imaginary idea of our own righteousness, and trusting entirely to the mercy of God, apprehended by faith in Christ. This humility described. Proved by passages of Scripture.

7. The parable of the Publican explained.

8. Arrogance, security, and self-confidence, must be renounced. General rule, or summary of the above doctrine.

1. Although the perfect truth of the above doctrine is proved by clear passages of Scripture, yet we cannot clearly see how necessary it is, before we bring distinctly into view the foundations on which the whole discussion ought to rest. First, then, let us remember that the righteousness which we are considering is not that of a human, but of a heavenly tribunal; and so beware of employing our own little standard to measure the perfection which is to satisfy the justice of God. It is strange with what rashness and presumption this is commonly defined. Nay, we see that none talk more confidently, or, so to speak, more blusteringly, of the righteousness of works, than those whose diseases are most palpable, and blemishes most apparent. This

they do because they reflect not on the righteousness of Christ, which, if they had the slightest perception of it, they would never treat with so much insult. It is certainly undervalued, if not recognized to be so perfect that nothing can be accepted that is not in every respect entire and absolute, and tainted by no impurity; such indeed as never has been, and never will be, found in man. It is easy for any man, within the precincts of the schools, to talk of the sufficiency of works for justification; but when we come into the presence of God there must be a truce to such talk. The matter is there discussed in earnest, and is no longer a theatrical logomachy. Hither must we turn our minds if we would inquire to any purpose concerning true righteousness; the question must be, How shall we answer the heavenly Judge when he calls us to account? Let us contemplate that Judge, not as our own unaided intellect conceives of him, but as he is portrayed to us in Scripture (see especially the Book of Job), with a brightness which obscures the stars, a strength which melts the mountains, an anger which shakes the earth, a wisdom which takes the wise in their own craftiness, a purity before which all things become impure, a righteousness to which not even angels are equal (so far is it from making the guilty innocent), a vengeance which once kindled burns to the lowest hell (Exod 34:7; Nah 1:3; Deut 32:22). Let him, I say, sit in judgment on the actions of men, and who will feel secure in sisting himself before his throne? "Who among us," says the prophets "shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? He that walketh righteously, and speaketh uprightly," etc. (Isa 33:14-15). Let whoso will come forth. Nay, the answer shows that no man can. For, on the other hand, we hear the dreadful voice: "If thou, Lord, shouldst mark our iniquities, O Lord, who shall stand?" (Ps 130:3). All must immediately perish, as Job declares, "Shall mortal man be more just than God? shall a man be more pure than his Maker? Behold, he put no trust in his servants; and his angels he charged with folly: How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth? They are destroyed from morning to evening," (Job 4:17-20). Again, "Behold, he putteth no trust in his saints; yea, the heavens are not clean in his sight. How much more abominable and filthy is man, which drinketh iniquity like water?" (Job 15:15-16). I confess, indeed, that in the Book of Job reference is made to a righteousness of a more exalted description than the observance of the Law. It is of importance to attend to this distinction; for even could a man satisfy the Law, he could not stand the scrutiny of that righteousness which transcends all our thoughts. Hence, although Job was not conscious of offending, he is still dumb with astonishment, because he sees that God could not be appeased even by the sanctity of angels, were their works weighed in that supreme balance. But to advert no farther to this righteousness, which is incomprehensible,

I only say, that if our life is brought to the standard of the written law, we are lethargic indeed if we are not filled with dread at the many maledictions which God has employed for the purpose of arousing us, and among others, the following general one: "Cursed be he that confirmeth not all the words of this law to do them," (Deut 27:26). In short, the whole discussion of this subject will be insipid and frivolous, unless we sist ourselves before the heavenly Judge, and, anxious for our acquittal, voluntarily humble ourselves, confessing our nothingness.

2. Thus, then, must we raise our eyes that we may learn to tremble instead of vainly exulting. It is easy, indeed, when the comparison is made among men, for every one to plume himself on some quality which others ought not to despise; but when we rise to God that confidence instantly falls and dies away. The case of the soul with regard to God is very analogous to that of the body in regard to the visible firmament. The bodily eye, while employed in surveying adjacent objects, is pleased with its own perspicacity; but when directed to the sun, being dazzled and overwhelmed by the refulgence, it becomes no less convinced of its weakness than it formerly was of its power in viewing inferior objects. Therefore, lest we deceive ourselves by vain confidence, let us recollect that even though we deem ourselves equal or superior to other men, this is nothing to God, by whose judgment the decision must be given. But if our presumption cannot be tamed by these considerations, he will answer us as he did the Pharisees, "Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God," (Luke 16:15). Go now and make a proud boast of your righteousness among men, while God in heaven abhors it. But what are the feelings of the servants of God, of those who are truly taught by his Spirit? "Enter not into judgment with thy servant; for in thy sight shall no man living be justified," (Ps 143:2). Another, though in a sense somewhat different, says, "How should man be just with God? If he will contend with him he cannot answer him one of a thousand," (Job 9:2-3). Here we are plainly told what the righteousness of God is—namely, a righteousness which no human works can satisfy, which charges us with a thousand sins, while not one sin can be excused. Of this righteousness Paul, that chosen vessel of God, had formed a just idea, when he declared, "I know nothing by myself, yet am I not hereby justified," (1 Cor 4:4).

3. Such examples exist not in the sacred volume only; all pious writers show that their sentiment was the same. Thus, Augustine says, "Of all pious men groaning under this burden of corruptible flesh, and the infirmities of this life, the only hope is, that we have one Mediator Jesus Christ the righteous, and that he intercedes for our sins," (August. ad Bonif. Lib. iii. c. 5). What do we hear? If this is their only hope, where is their confidence in works? When

he says only, he leaves no other. Bernard says, "And, indeed, where have the infirm firm security and safe rest, but in the wounds of the Savior? Hold it then the more securely, the more powerful he is to save. The world frowns, the body presses, the devil lays snares: I fall not, because I am founded on a firm rock. I have sinned a grievous sin: conscience is troubled, but it shall not be overwhelmed, for I will remember the wounds of the Lord." He afterwards concludes, "My merit, therefore, is the compassion of the Lord; plainly I am not devoid of merit so long as he is not devoid of commiseration. But if the mercies of the Lord are many, equally many are my merits. Shall I sing of my own righteousness? O Lord, I will make mention of thy righteousness alone. That righteousness is mine also, being made mine by God," (Bernard, Serm. 61, in Cantic). Again, in another passage, "Man's whole merit is to place his whole hope in him who makes the whole man safe," (in Ps Qui Habitat. Serm. 15). In like manner, reserving peace to himself, he leaves the glory to God: "Let thy glory remain unimpaired: it is well with me if I have peace; I altogether abjure boasting, lest if I should usurp what is not mine, I lose also what is offered," (Serm. 13, in Cantic). He says still more plainly in another place: "Why is the Church solicitous about merits? God purposely supplies her with a firmer and more secure ground of boasting. There is no reason for asking by what merits may we hope for blessings, especially when you hear in the prophet, 'Thus saith the Lord God, I do not this for your sakes, O house of Israel, but for mine holy name's sake,' (Ezek 36:22-32). It is sufficient for merit to know that merits suffice not; but as it is sufficient for merit not to presume on merit, so to be without merits is sufficient for condemnation," (Bernard, Serm. 68). The free use of the term merits for good works must be pardoned to custom. Bernard's purpose was to alarm hypocrites, who turned the grace of God into licentiousness, as he shortly after explains: "Happy the church which neither wants merit without presumption, nor presumption without merit. It has ground to presume, but not merit. It has merit, merit to deserve, not presume. Is not the absence of presumption itself a merit? He, therefore, to whom the many mercies of the Lord furnish ample grounds of boasting, presumes the more securely that he presumes not," (Bernard, Serm. 68).

4. Thus, indeed, it is. Aroused consciences, when they have to do with God, feel this to be the only asylum in which they can breathe safely. For if the stars which shine most brightly by night lose their brightness on the appearance of the sun, what think we will be the case with the highest purity of man when contrasted with the purity of God? For the scrutiny will be most strict, penetrating to the most hidden thoughts of the heart. As Paul says, it "will bring to light the hidden things of darkness, and will make manifest the counsels of the heart," (1 Cor 4:5); will compel the reluctant and dissembling conscience to bring forward everything,

even things which have now escaped our memory. The devil, aware of all the iniquities which he has induced us to perpetrate, will appear as accuser; the external show of good works, the only thing now considered, will then be of no avail; the only thing demanded will be the true intent of the will. Hence hypocrisy, not only that by which a man, though consciously guilty before God, affects to make an ostentatious display before man, but that by which each imposes upon himself before God (so prone are we to soothe and flatter ourselves), will fall confounded, how much soever it may now swell with pride and presumption. Those who do not turn their thoughts to this scene, may be able for the moment calmly and complacently to rear up a righteousness for themselves; but this the judgment of God will immediately overthrow, just as great wealth amassed in a dream vanishes the moment we awake. Those who, as in the presence of God, inquire seriously into the true standard of righteousness, will certainly find that all the works of men, if estimated by their own worth, are nothing but vileness and pollution, that what is commonly deemed justice is with God mere iniquity; what is deemed integrity is pollution; what deemed glory is ignominy.

5. Let us not decline to descend from this contemplation of the divine perfection, to look into ourselves without flattery or blind self-love. It is not strange that we are so deluded in this matter, seeing none of us can avoid that pestilential self-indulgence, which, as Scripture proclaims, is naturally inherent in all: "Every way of a man is right in his own eyes," says Solomon (Prov 21:2). And again, "All the ways of a man are clean in his own eyes," (Prov 16:2). What then? does this hallucination excuse him? No, indeed, as Solomon immediately adds, "The Lord weigheth the spirits;" that is, while man flatters himself by wearing an external mask of righteousness, the Lord weighs the hidden impurity of the heart in his balance. Seeing, therefore, that nothing is gained by such flattery, let us not voluntarily delude ourselves to our own destruction. To examine ourselves properly, our conscience must be called to the judgment-seat of God. His light is necessary to disclose the secret recesses of wickedness, which otherwise lie too deeply hid. Then only shall we clearly perceive what the value of our works is; that man, so far from being just before God, is but rottenness and a worm, abominable and vain, drinking in "iniquity like water." For "who can bring a clean thing out of an unclean? not one," (Job 14:5). Then we shall experience the truth of what Job said of himself: "If I justify myself, mine own mouth shall condemn me: if I say I am perfect, it shall prove me perverse," (Job 9:20). Nor does the complaint which the prophet made concerning Israel apply to one age only. It is true of every age, that "all we like sheep have gone astray; we have turned every one to his own way," (Isa 53:6). Indeed, he there comprehends all to whom the gift of redemption was to come. And the strictness of the examination ought to be

continued until it have completely alarmed us, and in that way prepared us for receiving the grace of Christ. For he is deceived who thinks himself capable of enjoying it, until he have laid aside all loftiness of mind. There is a well-known declaration, "God resisteth the proud, but giveth grace to the humble," (1 Pet 5:5).

6. But what means is there of humbling us if we do not make way for the mercy of God by our utter indigence and destitution? For I call it not humility, so long as we think there is any good remaining in us. Those who have joined together the two things, to think humbly of ourselves before God and yet hold our own righteousness in some estimation, have hitherto taught a pernicious hypocrisy. For if we confess to God contrary to what we feel, we wickedly lie to him; but we cannot feel as we ought without seeing that every thing like a ground of boasting is completely crushed. Therefore, when you hear from the prophet, "thou wilt save the afflicted people; but wilt bring down high looks" (Ps 18:27), consider, first, that there is no access to salvation unless all pride is laid aside and true humility embraced; secondly, that that humility is not a kind of moderation by which you yield to God some article of your right (thus men are called humble in regard to each other when they neither conduct themselves haughtily nor insult over other, though they may still entertain some consciousness of their own excellence), but that it is the unfeigned submission of a mind overwhelmed by a serious conviction of its want and misery. Such is the description every where given by the word of God. When in Zephaniah the Lord speaks thus, "I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain. I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord," (Zeph 3:11-12), does he not plainly show who are the humble—viz. those who lie afflicted by a knowledge of their poverty? On the contrary, he describes the proud as rejoicing (exultantes), such being the mode in which men usually express their delight in prosperity. To the humble, whom he designs to save, he leaves nothing but hope in the Lord. Thus, also, in Isaiah, "To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word," (Isa 66:2). Again, "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones," (Isa 57:15). By the term contrition, which you so often hear, understand a wounded heart, which, humbling the individual to the earth, allows him not to rise. With such contrition must your heart be wounded, if you would, according to the declaration of God, be exalted with the humble. If this is not your case, you shall be humbled by the mighty hand of God to your shame and disgrace.

7. Our divine Master, not confining himself to words, has by a parable set before us, as in a picture, a representation of true humility. He brings forward a publican, who standing afar off, and not daring to lift up his eyes to heaven, smites upon his breast, laments aloud, and exclaims, "God be merciful to me a sinner," (Luke 18:13). Let us not suppose that he gives the signs of a fictitious modesty when he dares not come near or lift up his eyes to heaven, but, smiting upon his breast, confesses himself a sinner; let us know that these are the evidences of his internal feeling. With him our Lord contrasts the Pharisee, who thanks God "I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week, I give tithes of all that I possess." In this public confession he admits that the righteousness which he possesses is the gift of God; but because of his confidence that he is righteous, he departs from the presence of God unaccepted and abominated. The publican acknowledging his iniquity is justified. Hence we may see how highly our humility is valued by the Lord: our breast cannot receive his mercy until deprived completely of all opinion of its own worth. When such an opinion is entertained, the door of mercy is shut. That there might be no doubt on this matter, the mission on which Christ was sent into the world by his Father was "to preach good tidings to the meek," "to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness," (Isa 61:1-3). In fulfillment of that mission, the only persons whom he invites to share in his beneficence are the "weary and heavy laden." In another passage he says, "I am not come to call the righteous, but sinners to repentance," (Matt 11:28; Matt 9:13).

8. Therefore, if we would make way for the call of Christ, we must put far from us all arrogance and confidence. The former is produced by a foolish persuasion of self-righteousness, when a man thinks that he has something in himself which deservedly recommends him to God; the latter may exist without any confidence in works.[19] For many sinners, intoxicated with the pleasures of vice, think not of the judgment of God. Lying stupefied, as it were, by a kind of lethargy, they aspire not to the offered mercy. It is not less necessary to shake off torpor of this description than every kind of confidence in ourselves, in order that we may haste to Christ unencumbered, and while hungry and empty be filled with his blessings. Never shall we have sufficient

confidence in him unless utterly distrustful of ourselves; never shall we take courage in him until we first despond of ourselves; never shall we have full consolation in him until we cease to have any in ourselves. When we have entirely discarded all self-confidence, and trust solely in the certainty of his goodness, we are fit to apprehend and obtain the grace of God. "When," (as Augustine says), "forgetting our own merits, we embrace the gifts of Christ, because if he should seek for merits in us we should not obtain his gifts," (August. de Verb. Apost. 8). With this Bernard admirably accords, comparing the proud, who presume in the least on their merits, to unfaithful servants, who wickedly take the merit of a favor merely passing through them, just as if a wall were to boast of producing the ray which it receives through the window (Bernard, Serm. 13, in Cant). Not to dwell longer here, let us lay down this short but sure and general rule, That he is prepared to reap the fruits of the divine mercy who has thoroughly emptied himself, I say not of righteousness (he has none), but of a vain and blustering show of righteousness; for to whatever extent any man rests in himself, to the same extent he impedes the beneficence of God.

CHAPTER 13

TWO THINGS TO BE OBSERVED IN GRATUITOUS JUSTIFICATION.

The divisions of this chapter are,—I. The glory of God, and peace of conscience, both secured by gratuitous justification. An insult to the glory of God to glory in ourselves and seek justification out of Christ, whose righteousness, apprehended by faith, is imputed to all the elect for reconciliation and eternal salvation, sec. 1-2. II. Peace of conscience cannot be obtained in any other way than by gratuitous justification. This fully proved, sec. 3-5.

Sections.

1. The glory of God remains untarnished, when he alone is acknowledged to be just. This proved from Scripture.

2. Those who glory in themselves glory against God. Objection. Answer, confirmed by the authority of Paul and Peter.

3. Peace of conscience obtained by free justification only. Testimony of Solomon, of conscience itself, and the Apostle Paul, who contends that faith is made vain if righteousness come by the law.

4. The promise confirmed by faith in the mercy of Christ. This is confirmed by Augustine and Bernard, is in accordance with what has been above stated, and is illustrated by clear predictions of the prophets.

5. Farther demonstration by an Apostle. Refutation of a sophism.

1. Here two ends must be kept specially in view—namely, that the glory of God be maintained unimpaired, and that our consciences, in the view of his tribunal, be secured in peaceful rest and calm tranquillity. When the question relates to righteousness, we see how often and how anxiously Scripture exhorts us to give the whole praise of it to God. Accordingly, the Apostle testifies that the purpose of the Lord in conferring righteousness upon us in Christ, was to demonstrate his own righteousness. The nature of this demonstration he immediately subjoins—viz. "that he might be just, and the justifier of him which believeth in Jesus," (Rom 3:25). Observe, that the righteousness of God is not sufficiently displayed, unless He alone is held to be righteous, and freely communicates righteousness to the undeserving. For this reason it is his will, that "every mouth may be stopped, and all the world may become guilty before God," (Rom 3:19). For so long as a man has any thing, however small, to say in his own defense, so long he deducts somewhat from the glory of God. Thus, we are taught in Ezekiel how much we glorify his name by acknowledging our iniquity: "Then shall ye remember your ways and all your doings, wherein ye have been defiled; and ye shall loathe yourselves in your own sight, for all your evils that ye have committed. And ye shall know that I am the Lord, when I have wrought with you for my name's sake, not according to your

wicked ways, nor according to your corrupt doings," (Ezek 20:43-44). If part of the true knowledge of God consists in being oppressed by a consciousness of our own iniquity, and in recognizing him as doing good to those who are unworthy of it, why do we attempt, to our great injury, to steal from the Lord even one particle of the praise of unmerited kindness? In like manner, when Jeremiah exclaims, "Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory" in the Lord (Jer 9:23-24), does he not intimate, that the glory of the Lord is infringed when man glories in himself? To this purpose, indeed, Paul accommodates the words when he says, that all the parts of our salvation are treasured up with Christ, that we may glory only in the Lord (1 Cor 1:29). For he intimates, that whosoever imagines he has any thing of his own, rebels against God, and obscures his glory.

2. Thus, indeed, it is: we never truly glory in him until we have utterly discarded our own glory. It must, therefore, be regarded as an universal proposition, that whoso glories in himself glories against God. Paul indeed considers, that the whole world is not made subject to God until every ground of glorying has been withdrawn from men (Rom 3:19). Accordingly, Isaiah, when he declares that "in the Lord shall all the seed of Israel be justified," adds, "and shall glory" (Isa 45:25); as if he had said, that the elect are justified by the Lord, in order that they may glory in him, and in none else. The way in which we are to glory in the Lord he had explained in the preceding verse, "Unto me every knee shall bow, every tongue shall swear;" "Surely, shall one say, in the Lord have I righteousness and strength, even to him shall men come." Observe, that the thing required is not simple confession, but confession confirmed by an oath, that it might not be imagined that any kind of fictitious humility might suffice. And let no man here allege that he does not glory, when without arrogance he recognizes his own righteousness; such a recognition cannot take place without generating confidence, nor such confidence without begetting boasting. Let us remember, therefore, that in the whole discussion concerning justification the great thing to be attended to is, that God's glory be maintained entire and unimpaired; since, as the Apostle declares, it was in demonstration of his own righteousness that he shed his favor upon us; it was "that he might be just, and the justifier of him which believeth in Jesus," (Rom 3:26). Hence, in another passage, having said that the Lord conferred salvation upon us, in order that he might show forth the glory of his name (Eph 1:6), he afterwards, as if repeating the same thing, adds, "By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast," (Eph 2:8). And Peter, when he reminds us that we are called to the hope of salvation, "that ye should show forth the praises of him who has called you out of darkness into his marvelous light," (1 Pet 2:9), doubtless intends thus to proclaim

in the ears of believers only the praises of God, that they may bury in profound silence all arrogance of the flesh. The sum is, that man cannot claim a single particle of righteousness to himself, without at the same time detracting from the glory of the divine righteousness.

3. If we now inquire in what way the conscience can be quieted as in the view of God, we shall find that the only way is by having righteousness bestowed upon us freely by the gift of God. Let us always remember the words of Solomon, "Who can say I have made my heart clean, I am free from my sin?" (Prov 20:9). Undoubtedly, there is not one man who is not covered with infinite pollutions. Let the most perfect man descend into his own conscience, and bring his actions to account, and what will the result be? Will he feel calm and quiescent, as if all matters were well arranged between himself and God; or will he not rather be stung with dire torment, when he sees that the ground of condemnation is within him if he be estimated by his works? Conscience, when it beholds God, must either have sure peace with his justice, or be beset by the terrors of hell. We gain nothing, therefore, by discoursing of righteousness, unless we hold it to be a righteousness stable enough to support our souls before the tribunal of God. When the soul is able to appear intrepidly in the presence of God, and receive his sentence without dismay, then only let us know that we have found a righteousness that is not fictitious. It is not, therefore, without cause, that the Apostle insists on this matter. I prefer giving it in his words rather than my own: "If they which are of the law be heirs, faith is made void, and the promise made of no effect," (Rom 4:14). He first infers that faith is made void if the promise of righteousness has respect to the merit of our works, or depends on the observance of the law. Never could any one rest securely in it, for never could he feel fully assured that he had fully satisfied the law; and it is certain that no man ever fully satisfied it by works. Not to go far for proof of this, every one who will use his eyes aright may be his own witness. Hence it appears how deep and dark the abyss is into which hypocrisy plunges the minds of men, when they indulge so securely as, without hesitations to oppose their flattery to the judgment of God, as if they were relieving him from his office as judge. Very different is the anxiety which fills the breasts of believers, who sincerely examine themselves.[20] Every mind, therefore, would first begin to hesitate, and at length to despair, while each determined for itself with how great a load of debt it was still oppressed, and how far it was from coming up to the enjoined condition. Thus, then, faith would be oppressed and extinguished. To have faith is not to fluctuate, to vary, to be carried up and down, to hesitate, remain in suspense, vacillate, in fine, to despair; it is to possess sure certainty and complete security of mind, to have whereon to rest and fix your foot.

4. Paul, moreover, adds, that the promise itself would be rendered null and void. For if its fulfillment depends on our merits when, pray, will we be able to come the length of meriting the favor of God? Nay, the second clause is a consequence of the former, since the promise will not be fulfilled unless to those who put faith in it. Faith therefore failing, no power will remain in the promise. "Therefore it is of faith, that it might be by grace, to the end the promise might be sure to all the seed," (Rom 4:16). It was abundantly confirmed when made to rest on the mercy of God alone, for mercy and truth are united by an indissoluble tie; that is, whatever God has mercifully promised he faithfully performs. Thus David, before he asks salvation according to the word of God, first places the source of it in his mercy. "Let, I pray thee, thy merciful kindness be for my comfort, according to thy word unto thy servant," (Ps 119:76). And justly, for nothing but mere mercy induces God to promise. Here, then, we must place, and, as it were, firmly fix our whole hope, paying no respect to our works, and asking no assistance from them. And lest you should suppose that there is any thing novel in what I say, Augustine also enjoins us so to act. "Christ," says he, "will reign forever among his servants. This God has promised, God has spoken; if this is not enough, God has sworn. Therefore, as the promise stands firm, not in respect of our merits, but in respect of his mercy, no one ought to tremble in announcing that of which he cannot doubt," (August. in Ps 88, Tract. 50). Thus Bernard also, "Who can be saved? ask the disciples of Christ. He replies, With men it is impossible, but not with God. This is our whole confidence; this our only consolation; this the whole ground of our hope: but being assured of the possibility, what are we to say as to his willingness? Who knows whether he is deserving of love or hatred? (Eccles 9:1). 'Who hath known the mind of the Lord that he may instruct him?' (1 Cor 2:16). Here it is plain, faith must come to our aid: here we must have the assistance of truth, in order that the secret purpose of the Father respecting us may be revealed by the Spirit, and the Spirit testifying may persuade our hearts that we are the sons of God. But let him persuade by calling and justifying freely by faith: in these there is a kind of transition from eternal predestination to future glory," (Berd. in Dedica. Templi, Serm. 5). Let us thus briefly conclude: Scripture indicates that the promises of God are not sure, unless they are apprehended with full assurance of conscience; it declares that wherever there is doubt or uncertainty, the promises are made void; on the other hand, that they can only waver and fluctuate if they depend on our works. Therefore, either our righteousness must perish, or without any consideration of our works, place must be given to faith alone, whose nature it is to prick up the ear, and shut the eye; that is, to be intent on the promise only, to give up all idea of any dignity or merit in man. Thus is fulfilled the celebrated prophecy of Zechariah: "I will remove the iniquity of that land in one day. In that

day, saith the Lord of hosts, shall ye call every man his neighbor under the vine, and under the fig-tree," (Zech 3:9-10). Here the prophet intimates that the only way in which believers can enjoy true peace, is by obtaining the remission of their sins. For we must attend to this peculiarity in the prophets, that when they discourse of the kingdom of Christ, they set forth the external mercies of God as types of spiritual blessings. Hence Christ is called the Prince of Peace, and our peace, Isaiah 9:6; Eph 2:14), because he calms all the agitations of conscience. If the method is asked, we must come to the sacrifice by which God was appeased, for no man will ever cease to tremble, until he hold that God is propitiated solely by that expiation in which Christ endured his anger. In short, peace must be sought nowhere but in the agonies of Christ our Redeemer.

5. But why employ a more obscure testimony? Paul uniformly declares that the conscience can have no peace or quiet joy until it is held for certain that we are justified by faith. And he at the same time declares whence this certainty is derived—viz. when "the love of God is shed abroad in our hearts by the Holy Ghost," (Rom 5:5); as if he had said, that our Souls cannot have peace until we are fully assured that we are pleasing to God. Hence he elsewhere exclaims in the person of believers in general, "Who shall separate us from the love of Christ?" (Rom 8:35). Until we have reached that haven, the slightest breeze will make us tremble, but so long as the Lord is our Shepherd, we shall walk without fear in the valley of the shadow of death (Ps 23). Thus those who pretend that justification by faith consists in being regenerated and made just, by living spiritually, have never tasted the sweetness of grace in trusting that God will be propitious. Hence also, they know no more of praying aright than do the Turks or any other heathen people. For, as Paul declares, faith is not true, unless it suggest and dictate the delightful name of Father; nay, unless it open our mouths and enable us freely to cry, Abba, Father. This he expresses more clearly in another passage, "In whom we have boldness and access with confidence by the faith of him," (Eph 3:12). This, certainly, is not obtained by the gift of regeneration, which, as it is always defective in the present state, contains within it many grounds of doubt. Wherefore, we must have recourse to this remedy; we must hold that the only hope which believers have of the heavenly inheritance is, that being ingrafted into the body of Christ, they are justified freely. For, in regard to justification, faith is merely passive, bringing nothing of our own to procure the favor of God, but receiving from Christ every thing that we want.

CHAPTER 14

THE BEGINNING OF JUSTIFICATION. IN WHAT SENSE PROGRESSIVE.

To illustrate what has been already said, and show what kind of righteousness man can have during the whole course of his life, mankind are divided into four classes. I. First class considered, sec. 1-6. II. Second and third classes considered together, sec. 7-8. III. Fourth class considered, sec. 9 to end.

Sections.

1. Men either idolatrous, profane, hypocritical, or regenerate. 1. Idolaters void of righteousness, full of unrighteousness, and hence in the sight of God altogether wretched and undone.

2. Still a great difference in the characters of men. This difference manifested. 1. In the gifts of God. 2. In the distinction between honorable and base. 3. In the blessings of the present life.

3. All human virtue, how praiseworthy soever it may appear, is corrupted. 1. By impurity of heart. 2. By the absence of a proper nature.

4. By the want of Christ, without whom there is no life.

5. Natural condition of man as described by Scripture. All men dead in sins before regeneration.

6. Passages of Scripture to this effect. Vulgar error confounding the righteousness of works with the redemption purchased by Christ.

7. The second and third classes of men, comprehending hypocrites and Christians in name only. Every action of theirs deserves condemnation. Passage from Haggai. Objection. Answer.

8. Other passages. Quotations from Augustine and Gregory.

9. The fourth class—viz. the regenerate. Though guided by the Spirit, corruption adheres to all they do, especially when brought to the bar of God.

10. One fault sufficient to efface all former righteousness. Hence they cannot possibly be justified by works.

11. In addition to the two former arguments, a third adduced against the Sophists, to show that whatever be the works of the regenerate, they are justified solely by faith and the free imputation of Christ's righteousness.

12. Sophism of the Schoolmen in opposition to the above doctrine. Answer.

13. Answer explained. Refutation of the fiction of partial righteousness, and compensation by works of supererogation. This fiction necessarily falls with that of satisfaction.

14. Statement of our Savior—viz. that after we have done all, we are still unprofitable servants.

15. Objection founded on Paul's boasting. Answer, showing the Apostle's meaning. Other answers, stating the general doctrine out of Chrysostom. Third answer, showing that supererogation is the merest vanity.

16. Fourth answer, showing how Scripture dissuades us from all confidence in works. Fifth answer, showing that we have no ground of boasting.

17. Sixth answer, showing, in regard to four different classes, that works have no part in procuring our salvation. 1. The efficient cause is the free love of the Father. 2. The material cause is Christ acquiring righteousness for us. 3. The instrumental cause is faith. 4. The final cause the display of the divine justice and praise of the divine goodness.

18. A second objection, founded on the glorying of saints. An answer, explaining these modes of expression. How the saints feel in regard to the certainty of salvation. The opinion they have of their own works as in the sight of God.

19. Another answer—viz. that the elect, by this kind of glorying, refer only to their adoption by the Father as proved by the fruits of their calling. The order of this glorying. Its foundation, structure, and parts.

20. Conclusion. The saints neither attribute anything to the merits of works, nor

derogate in any degree from the righteousness which they obtain in Christ. Confirmation from a passage of Augustine, in which he gives two reasons why no believer will presume to boast before God of his works.

21. A third objection—viz. that the good works of believers are the causes of divine blessings. Answer. There are inferior causes, but these depend on free justification, which is the only true cause why God blesses us. These modes of expression designate the order of sequence rather than the cause.

1. In farther illustration of the subject, let us consider what kind of righteousness man can have, during the whole course of his life, and for this purpose let us make a fourfold division. Mankind, either endued with no knowledge of God, are sunk in idolatry; or, initiated in the sacraments, but by the impurity of their lives denying him whom they confess with their mouths, are Christians in name only; or they are hypocrites, who with empty glosses hide the iniquity of the heart; or they are regenerated by the Spirit of God, and aspire to true holiness. In the first place, when men are judged by their natural endowments, not a iota of good will be found from the crown of the head to the sole of the foot, unless we are to charge Scripture with falsehood, when it describes all the sons of Adam by such terms as these: "The heart is deceitful above all things, and desperately wicked." "The imagination of man's heart is evil from his youth." "The Lord knoweth the thoughts of man that they are vanity." "They are all gone aside: they are altogether become filthy; there is none that does good, no, not one." In short, that they are flesh, under which name are comprehended all those works which are enumerated by Paul; adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and all kinds of pollution and abomination which it is possible to imagine. [Jer 17:9; Gen 8:21; Ps 94:11; Ps 36:2; Ps 14:2-3; Gen 6:3; Gal 5:19] Such, then, is the worth on which men are to plume themselves. But if any among them possess an integrity of manners which presents some semblance of sanctity among men, yet because we know that God regards not the outward appearance, we must penetrate to the very source of action, if we would see how far works avail for righteousness. We must, I say, look within, and see from what affection of the heart these works proceed. This is a very wide field of discussion, but as the matter may be explained in few words, I will use as much brevity as I can.

2. First, then, I deny not, that whatever excellent endowments appear in unbelievers[21] are divine gifts. Nor do I set myself so much in opposition to common sense, as to contend that there was no difference between the justice, moderation, and equity of Titus and Trajan, and the rage, intemperance, and cruelty of Caligula, Nero, and Domitian; between the continence of Vespasian, and the obscene lusts of Tiberius; and (not to dwell on single virtues and vices) between

the observance of law and justice, and the contempt of them. So great is the difference between justice and injustice, that it may be seen even where the former is only a lifeless image. For what order would remain in the world if we were to confound them? Hence this distinction between honorable and base actions God has not only engraven on the minds of each, but also often confirms in the administration of his providence. For we see how he visits those who cultivate virtue with many temporal blessings. Not that that external image of virtue in the least degree merits his favor, but he is pleased thus to show how much he delights in true righteousness, since he does not leave even the outward semblance of it to go unrewarded. Hence it follows, as we lately observed, that those virtues, or rather images of virtues, of whatever kind, are divine gifts, since there is nothing in any degree praiseworthy which proceeds not from him.

3. Still the observation of Augustine is true, that all who are strangers to the true God, however excellent they may be deemed on account of their virtues, are more deserving of punishment than of reward, because, by the pollution of their heart, they contaminate the pure gifts of God (August. contra Julian. Lib. iv.). For though they are instruments of God to preserve human society by justice, continence, friendship, temperance, fortitude, and prudence, yet they execute these good works of God in the worst manner, because they are kept from acting ill, not by a sincere love of goodness, but merely by ambition or self-love, or some other sinister affection. Seeing then that these actions are polluted as in their very source, by impurity of heart, they have no better title to be classed among virtues than vices, which impose upon us by their affinity or resemblance to virtue. In short, when we remember that the object at which righteousness always aims is the service of God, whatever is of a different tendency deservedly forfeits the name. Hence, as they have no regard to the end which the divine wisdom prescribes, although from the performance the act seems good, yet from the perverse motive it is sin. Augustine, therefore, concludes that all the Fabriciuses, the Scipios, and Catos,[22] in their illustrious deeds, sinned in this, that, wanting the light of faith, they did not refer them to the proper end, and that, therefore, there was no true righteousness in them, because duties are estimated not by acts but by motives.

4. Besides, if it is true, as John says, that there is no life without the Son of God (1 John 5:12), those who have no part in Christ, whoever they be, whatever they do or devise, are hastening on, during their whole career, to destruction and the judgment of eternal death. For this reason, Augustine says, "Our religion distinguishes the righteous from the wicked, by the law, not of works but of faith, without which works which seem good are converted into sins," (August. ad Bonif. Lib. iii. c. 5). He finely expresses the same

idea in another passage, when he compares the zeal of such men to those who in a race mistake the course (August. Præf in Ps 31). He who is off the course, the more swiftly he runs is the more distant from the goal; and, therefore, the more unhappy. It is better to limp in the way than run out of the way. Lastly, as there is no sanctification without union with Christ, it is evident that they are bad trees which are beautiful and fair to look upon, and may even produce fruit, sweet to the taste, but are still very far from good. Hence we easily perceive that every thing which man thinks, designs, and performs, before he is reconciled to God by faith, is cursed, and not only of no avail for justification, but merits certain damnation. And why do we talk of this as if it were doubtful, when it has already been proved by the testimony of an apostle, that "without faith it is impossible to please God?" (Heb 11:6).

5. But the proof will be still clearer if divine grace is set in opposition to the natural condition of man. For Scripture everywhere proclaims that God finds nothing in man to induce him to show kindness, but that he prevents him by free liberality. What can a dead man do to obtain life? But when he enlightens us with the knowledge of himself, he is said to raise us from the dead, and make us new creatures (John 5:25). On this ground we see that the kindness of God toward us is often commended, especially by the apostle: "God," says he, "who is rich in mercy, for his great love wherewith he loved us, even when we were dead in sins, has quickened us together with Christ," (Eph 2:4). In another passage, when treating of the general call of believers under the type of Abraham, he says, "God quickeneth the dead, and calleth those things which be not as though they were," (Rom 4:17). If we are nothing, what, pray, can we do? Wherefore, in the Book of Job the Lord sternly represses all arrogance in these words, "Who hath prevented me, that I should repay him? whatsoever is under the whole heaven is mine," (Job 41:11). Paul explaining this sentence applies it in this way,—Let us not imagine that we bring to the Lord any thing but the mere disgrace of want and destitution (Rom 11:35). Wherefore, in the passage above quoted, to prove that we attain to the hope of salvation, not by works but only by grace, he affirms that "we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them," (Eph 2:10); as if he had said, Who of us can boast of having challenged God by his righteousness, seeing our first power to act aright is derived from regeneration? For, as we are formed by nature, sooner shall oil be extracted from stone than good works from us. It is truly strange how man, convicted of such ignominy, dares still to claim any thing as his own. Let us acknowledge, therefore, with that chosen vessel, that God "hath called us with an holy calling, not according to our works, but according to his own purpose and grace;" and "that the kindness and love of God our Savior toward men appeared not by works of righteousness which we have done,

but according to his mercy he saved us;" that being justified by his grace, we might become the heirs of everlasting life (2 Tim 1:9; Titus 3:4-5). By this confession we strip man of every particle of righteousness, until by mere mercy he is regenerated unto the hope of eternal life, since it is not true to say we are justified by grace, if works contribute in any degree to our justification. The apostle undoubtedly had not forgotten himself in declaring that justification is gratuitous, seeing he argues in another place, that if works are of any avail, "grace is no more grace," (Rom 11:6). And what else does our Lord mean, when he declares, "I am not come to call the righteous, but sinners to repentance?" (Matt 9:13). If sinners alone are admitted, why do we seek admission by means of fictitious righteousness?

6. The thought is ever and anon recurring to me, that I am in danger of insulting the mercy of God by laboring with so much anxiety to maintain it, as if it were doubtful or obscure. Such, however, is our malignity in refusing to concede to God what belongs to him until most strongly urged, that I am obliged to insist at greater length. But as Scripture is clear enough on this subject, I shall contend in its words rather than my own. Isaiah, after describing the universal destruction of the human race, finely subjoins the method of restitution. "The Lord saw it, and it displeased him that there was no judgment. And he saw that there was no man, and wondered that there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him" (Isa 59:15-16). Where is our righteousness, if the prophet says truly, that no man in recovering salvation gives any assistance to the Lord? Thus another prophet, introducing the Lord as treating concerning the reconciliation of sinners, says, "I will betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgment, and in lovingkindness, and in mercies." "I will have mercy upon her that had not obtained mercy," (Hos 2:19,23). If a covenant of this kind, evidently forming our first union with God, depends on mercy, there is no foundation left for our righteousness. And, indeed, I would fain know, from those who pretend that man meets God with some righteousness of works, whether they imagine there is any kind of righteousness save that which is acceptable to Him. If it were insane to think so, can any thing agreeable to God proceed from his enemies, whom he abominates with all their deeds? Truth declares that we are all the avowed and inveterate enemies of God until we are justified and admitted to his friendship (Rom 5:6; Col 1:21). If justification is the beginning of love, how can the righteousness of works precede it? Hence John, to put down the arrogant idea, carefully reminds us that God first loved us (1 John 4:10). The Lord had formerly taught the same thing by his Prophet: "I will love them freely: for mine anger is turned away from him," (Hos 14:4). Assuredly he is not influenced by works if his love turns to us spontaneously. But the rude and vulgar idea

entertained is, that we did not merit the interposition of Christ for our redemption, but that we are aided by our works in obtaining possession of it. On the contrary, though we may be redeemed by Christ, still, until we are ingrafted into union with him by the calling of the Father, we are darkness, the heirs of death, and the enemies of God. For Paul declares that we are not purged and washed from our impurities by the blood of Christ until the Spirit accomplishes that cleansing in us (1 Cor 6:11). Peter, intending to say the same thing, declares that the sanctification of the Spirit avails "unto obedience and sprinkling of the blood of Jesus Christ," (1 Pet 1:2). If the sprinkling of the blood of Christ by the Spirit gives us purification, let us not think that, previous to this sprinkling, we are anything but sinners without Christ. Let us, therefore, hold it as certain, that the beginning of our salvation is as it were a resurrection from death unto life, because, when it is given us on behalf of Christ to believe on him (Phil 1:29), then only do we begin to pass from death unto life.

7. Under this head the second and third class of men noted in the above division is comprehended. Impurity of conscience proves that as yet neither of these classes is regenerated by the Spirit of God. And, again, their not being regenerated proves their want of faith. Whence it is clear that they are not yet reconciled, not yet justified, since it is only by faith that these blessings are obtained. What can sinners, alienated from God, produce save that which is abominable in his sight? Such, however, is the stupid confidence entertained by all the wicked, and especially by hypocrites, that however conscious that their whole heart teems with impurity, they yet deem any spurious works which they may perform as worthy of the approbation of God. Hence the pernicious consequence, that though convicted of a wicked and impious mind, they cannot be induced to confess that they are devoid of righteousness. Even acknowledging themselves to be unrighteous, because they cannot deny it, they yet arrogate to themselves some degree of righteousness. This vanity the Lord admirably refutes by the prophet: "Ask now the priests concerning the law, saying, If one bear holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No. Then said Haggai, If one that is unclean by a dead body touch any of these, shall it be unclean? And the priests answered and said, It shall be unclean. Then answered Haggai, and said, So is this people, and so is this nation before me, saith the Lord; and so is every work of their hands; and that which they offer there is unclean," (Haggai 2:11-14). I wish these sentiments could obtain full credit with us, and be deeply fixed on our memories. For there is no man, however flagitious the whole tenor of his life may be, who will allow himself to be convinced of what the Lord here so clearly declares. As soon as any person, even the most wicked, has performed some one duty of the law, he hesitates not to impute it to

himself for righteousness; but the Lord declares that no degree of holiness is thereby acquired, unless the heart has previously been made pure. And not contented with this, he declares that all the works performed by sinners are contaminated by impurity of heart. Let us cease then to give the name of righteousness to works which the mouth of the Lord condemns as polluted. How well is this shown by that elegant similitude? It might be objected, that what the Lord has commanded is inviolably holy. But he, on the contrary, replies, that it is not strange that those things which are sanctified in the law are contaminated by the impurity of the wicked, the unclean hand profaning that which is sacred by handling it.

8. The same argument is admirably followed out by Isaiah: "Bring no more vain oblations; incense is an abomination unto me; the new moons and sabbaths, the calling of assemblies, I cannot away with; it is iniquity, even the solemn meeting. Your new moons and your appointed feasts my soul hateth: they are a trouble unto me; I am weary to bear them. And when ye spread forth your hands I will hide mine eyes from you; yea, when ye make many prayers, I will not hear: your hands are full of blood. Wash you, make you clean; put away the evil of your doings from before mine eyes," (Isa 1:13-16, compared with Isa 58) What is meant by the Lord thus nauseating the observance of his law? Nay, indeed, he does not repudiate any thing relating to the genuine observance of the law, the beginning of which is, as he uniformly declares, the sincere fear of his name. When this is wanting, all the services which are offered to him are not only nugatory, but vile and abominable. Let hypocrites now go, and while keeping depravity wrapt up in their heart, study to lay God under obligation by their works. In this way they will only offend him more and more. "The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight," (Prov 15:8.) We hold it, therefore, as indubitable, indeed it should be notorious to all tolerably versant with Scripture, that the most splendid works performed by men, who are not yet truly sanctified, are so far from being righteousness in the sight of the Lord, that he regards them as sins. And, therefore, it is taught with perfect truth, that no man procures favor with God by means of works, but that, on the contrary, works are not pleasing to God unless the person has previously found favor in his sight.[23] Here we should carefully observe the order which Scripture sets before us. Moses says, that "the Lord had respect unto Abel and to his offering," (Gen 4:4). Observe how he says that the Lord was propitious (had respect) to Abel, before he had respect to his works. Wherefore, purification of heart ought to precede, in order that the works performed by us may be graciously accepted by God: for the saying of Jeremiah is always true, "O Lord, are not thine eyes upon the truth?" (Jer 5:3). Moreover the Holy Spirit declared by the mouth of

Peter, that it is by faith alone the heart is purified (Acts 15:9). Hence it is evident, that the primary foundation is in true and living faith.

9. Let us now see what kind of righteousness belongs to those persons whom we have placed in the fourth class. We admit, that when God reconciles us to himself by the intervention of the righteousness of Christ, and bestowing upon us the free pardon of sins regards us as righteous, his goodness is at the same time conjoined with mercy, so that he dwells in us by means of his Holy Spirit, by whose agency the lusts of our flesh are everyday more and more mortified, while that we ourselves are sanctified; that is, consecrated to the Lord for true purity of life, our hearts being trained to the obedience of the law. It thus becomes our leading desire to obey his will, and in all things advance his glory only. Still, however, while we walk in the ways of the Lord, under the guidance of the Holy Spirit, lest we should become unduly elated, and forget ourselves, we have still remains of imperfection which serve to keep us humble: "There is no man that sinneth not," saith Scripture (1 Kings 8:46). What righteousness then can men obtain by their works? First, I say, that the best thing which can be produced by them is always tainted and corrupted by the impurity of the flesh, and has, as it were, some mixture of dross in it. Let the holy servant of God, I say, select from the whole course of his life the action which he deems most excellent, and let him ponder it in all its parts; he will doubtless find in it something that savors of the rottenness of the flesh, since our alacrity in well-doing is never what it ought to be, but our course is always retarded by much weakness. Although we see that the stains by which the works of the righteous are blemished are by no means unapparent, still, granting that they are the minutest possible, will they give no offense to the eye of God, before which even the stars are not clean? We thus see, that even saints cannot perform one work which, if judged on its own merits, is not deserving of condemnation.

10. Even were it possible for us to perform works absolutely pure, yet one sin is sufficient to efface and extinguish all remembrance of former righteousness, as the prophet says (Ezek 18:24). With this James agrees, "Whosoever shall keep the whole law, and yet offend in one point, is guilty of all," (James 2:10). And since this mortal life is never entirely free from the taint of sin, whatever righteousness we could acquire would ever and anon be corrupted, overwhelmed, and destroyed, by subsequent sins, so that it could not stand the scrutiny of God, or be imputed to us for righteousness. In short, whenever we treat of the righteousness of works, we must look not to the legal work but to the command. Therefore, when righteousness is sought by the Law, it is in vain to produce one or two single works; we must show an uninterrupted obedience. God does not (as many foolishly imagine) impute that forgiveness of sins, once for all, as righteousness; so that having obtained the pardon of our past

life we may afterwards seek righteousness in the Law. This were only to mock and delude us by the entertainment of false hopes. For since perfection is altogether unattainable by us, so long as we are clothed with flesh, and the Law denounces death and judgment against all who have not yielded a perfect righteousness, there will always be ground to accuse and convict us unless the mercy of God interpose, and ever and anon absolve us by the constant remission of sins. Wherefore the statement with which we set out is always true, If we are estimated by our own worthiness, in every thing that we think or devise, with all our studies and endeavors we deserve death and destruction.

11. We must strongly insist on these two things: That no believer ever performed one work which, if tested by the strict judgment of God, could escape condemnation; and, moreover, that were this granted to be possible (though it is not), yet the act being vitiated and polluted by the sins of which it is certain that the author of it is guilty, it is deprived of its merit. This is the cardinal point of the present discussion. There is no controversy between us and the sounder Schoolmen as to the beginning of justification.[24] They admit that the sinner, freely delivered from condemnation, obtains justification, and that by forgiveness of sins; but under the term justification they comprehend the renovation by which the Spirit forms us anew to the obedience of the Law; and in describing the righteousness of the regenerate man, maintain that being once reconciled to God by means of Christ, he is afterwards deemed righteous by his good works, and is accepted in consideration of them. The Lord, on the contrary, declares, that he imputed Abraham's faith for righteousness (Rom 4:3), not at the time when he was still a worshipper of idols, but after he had been many years distinguished for holiness. Abraham had long served God with a pure heart, and performed that obedience of the Law which a mortal man is able to perform: yet his righteousness still consisted in faith. Hence we infer, according to the reasoning of Paul, that it was not of works. In like manner, when the prophet says, "The just shall live by his faith," (Hab 2:4), he is not speaking of the wicked and profane, whom the Lord justifies by converting them to the faith: his discourse is directed to believers, and life is promised to them by faith. Paul also removes every doubt, when in confirmation of this sentiment he quotes the words of David, "Blessed is he whose transgression is forgiven, whose sin is covered," (Ps 32:1).

It is certain that David is not speaking of the ungodly, but of believers such as he himself was, because he was giving utterance to the feelings of his own mind. Therefore we must have this blessedness not once only, but must hold it fast during our whole lives. Moreover, the message of free reconciliation with God is not promulgated for one or two days, but is declared to be perpetual in the Church (2 Cor 5:18-19). Hence believers have not even to the end of life any other righteousness than that which is there described. Christ ever remains a Mediator to reconcile the Father to us, and there is a perpetual efficacy in his death—viz. ablution, satisfaction, expiation; in short, perfect obedience, by which all our iniquities are covered. In the Epistle to the Ephesians, Paul says not that the beginning of salvation is of grace, but "by grace are ye saved," "not of works, lest any man should boast," (Eph 2:8-9).

12. The subterfuges by which the Schoolmen here endeavor to escape will not disentangle them. They say that good works are not of such intrinsic worth as to be sufficient to procure justification, but it is owing to accepting grace that they have this effect. Then because they are forced to confess that here the righteousness of works is always imperfect, they grant that so long as we are in this life we stand in need of the forgiveness of sin in order to supply the deficiency of works, but that the faults which are committed are compensated by works of supererogation. I answer, that the grace which they call accepting, is nothing else than the free goodness with which the Father embraces us in Christ when he clothes us with the innocence of Christ, and accepts it as ours, so that in consideration of it he regards us as holy, pure, and innocent. For the righteousness of Christ (as it alone is perfect, so it alone can stand the scrutiny of God) must be sisted for us, and as a surety represent us judicially. Provided with this righteousness, we constantly obtain the remission of sins through faith. Our imperfection and impurity, covered with this purity, are not imputed, but are as it were buried, so as not to come under judgment until the hour arrive when the old man being destroyed, and plainly extinguished in us, the divine goodness shall receive us into beatific peace with the new Adam, there to await the day of the Lord, on which, being clothed with incorruptible bodies, we shall be translated to the glory of the heavenly kingdom.

13. If these things are so, it is certain that our works cannot in themselves make us agreeable and acceptable to God, and even cannot please God, except in so far as being covered with the righteousness of Christ we thereby please him and obtain forgiveness of sins. God has not promised life as the reward of certain works, but only declares, "which if a man do, he shall live in them," (Lev 18:5), denouncing the well-known curse against all who do not continue in all things that are written in the book of the Law to do them. In this way is completely refuted the fiction of a partial righteousness, the only righteousness acknowledged in heaven being the perfect observance of the Law. There is nothing more solid in their dogma

of compensation by means of works of supererogation. For must they not always return to the proposition which has already been disproved—viz. that he who observes the Law in part is so far justified by works? This, which no man of sound judgment will concede to them, they are not ashamed to take for granted. The Lord having so often declared that he recognizes no justification by works unless they be works by which the Law is perfectly fulfilled,—how perverse is it, while we are devoid of such works, to endeavor to secure some ground of glorying to ourselves; that is, not to yield it entirely to God, by boasting of some kind of fragments of works, and trying to supply the deficiency by other satisfactions? Satisfactions have already been so completely disposed of, that we ought never again even to dream of them. Here all I say is, that those who thus trifle with sin do not at all consider how execrable it is in the sight of God; if they did, they would assuredly understand, that all the righteousness of men collected into one heap would be inadequate to compensate for a single sin. For we see that by one sin man was so cast off and forsaken by God, that he at the same time lost all power of recovering salvation. He was, therefore, deprived of the power of giving satisfaction. Those who flatter themselves with this idea will never satisfy God, who cannot possibly accept or be pleased with anything that proceeds from his enemies. But all to whom he imputes sin are enemies, and, therefore, our sins must be covered and forgiven before the Lord has respect to any of our works. From this it follows, that the forgiveness of sins is gratuitous, and this forgiveness is wickedly insulted by those who introduce the idea of satisfaction. Let us, therefore, after the example of the Apostle, "forgetting those things which are behind, and reaching forth unto those things which are before," "press toward the mark for the prize of the high calling of God in Jesus Christ," (Phil 3:13-14).

14. How can boasting in works of supererogation agree with the command given to us: "When ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do?" (Luke 17:10). To say or speak in the presence of God is not to feign or lie, but to declare what we hold as certain. Our Lord, therefore, enjoins us sincerely to feel and consider with ourselves that we do not perform gratuitous duties, but pay him service which is due. And truly. For the obligations of service under which we lie are so numerous, that we cannot discharge them though all our thoughts and members were devoted to the observance of the Law; and, therefore, when he says "When ye shall have done all those things which are commanded you," it is just as if he had said, that all the righteousness of men would not amount to one of these things. Seeing, then, that everyone is very far distant from that goal, how can we presume to boast of having accumulated more than is due? It cannot be objected that a person, though failing in some measure in what is necessary, may yet in intention go beyond what is necessary. For it must

ever be held, that in whatever pertains to the worship of God, or to charity, nothing can ever be thought of that is not comprehended under the Law. But if it is part of the Law, let us not boast of voluntary liberality in matters of necessary obligation.

15. On this subject, they ceaselessly allege the boast of Paul, that among the Corinthians he spontaneously renounced a right which, if he had otherwise chosen, he might have exercised (1 Cor 9:15); thus not only paying what he owed them in duty, but gratuitously bestowing upon them more than duty required. They ought to have attended to the reason there expressed, that his object was to avoid giving offense to the weak. For wicked and deceitful workmen employed this pretence of kindness that they might procure favor to their pernicious dogmas, and excite hatred against the Gospel, so that it was necessary for Paul either to peril the doctrine of Christ, or to thwart their schemes. Now, if it is a matter of indifference to a Christian man whether or not he cause a scandal when it is in his power to avoid it, then I admit that the Apostle performed a work of supererogation to his Master; but if the thing which he did was justly required in a prudent minister of the Gospel, then I say he did what he was bound to do. In short, even when no such reason appears, yet the saying of Chrysostom is always true, that everything which we have is held on the same condition as the private property of slaves; it is always due to our Master. Christ does not disguise this in the parable; for he asks in regard to the master who, on return from his labour, requires his servant to gird himself and serve him, "Does he thank that servant because he did the things that were commanded him? I trow not," (Luke 17:9). But possibly the servant was more industrious than the master would have ventured to exact. Be it so: still he did nothing to which his condition as a servant did not bind him, because his utmost ability is his master's. I say nothing as to the kind of supererogations on which these men would plume themselves before God. They are frivolities which he never commanded, which he approves not, and will not accept when they come to give in their account. The only sense in which we admit works of supererogation is that expressed by the prophet, when he says, "Who hath required this at your hand?" (Isa 1:12). But let them remember what is elsewhere said of them: "Wherefore do ye spend money for that which is not bread? and your labour for that which satisfieth not?" (Isa 55:2). It is, indeed, an easy matter for these indolent Rabbis to carry on such discussions sitting in their soft chairs under the shade; but when the Supreme Judge shall sit on his tribunal, all these blustering dogmas will behove to disappear.[25] This, this I say, was the true question: not what we can fable and talk in schools and corners, but what ground of defense we can produce at his judgment-seat.

16. In this matter the minds of men must be specially guarded against two pestiferous dogmas—viz. against putting any confidence in the righteousness of works, or ascribing any glory to them. From all such confidence the Scriptures uniformly dissuade us when they declare that our righteousness is offensive in the sight of God unless it derives a sweet odour from the purity of Christ: that it can have no other effect than to excite the divine vengeance unless sustained by his indulgent mercy. Accordingly, the only thing they leave to us is to deprecate our Judge with that confession of David: "Enter not into judgment with thy servant: for in thy sight shall no living be justified," (Ps 143:2). And when Job says, "If I be wicked, woe unto me: and if I be righteous, yet will I not lift up my head," (Job 10:15). Although he refers to that spotless righteousness of God, before which even angels are not clean, he however shows, that when brought to the bar of God, all that mortals can do is to stand dumb. He does not merely mean that he chooses rather to give way spontaneously than to risk a contest with the divine severity, but that he was not conscious of possessing any righteousness that would not fall the very first moment it was brought into the presence of God. Confidence being banished, all glorying must necessarily cease. For who can attribute any merit of righteousness to works, which instead of giving confidence, only make us tremble in the presence of God? We must, therefore, come to what Isaiah invites us: "In the Lord shall all the seed of Israel be justified, and shall glory," (Isa 45:25); for it is most true, as he elsewhere says, that we are "the planting of the Lord, that he might be glorified," (Isa 61:3). Our soul, therefore, will not be duly purified until it ceases to have any confidence, or feel any exultation in works. Foolish men are puffed up to this false and lying confidence by the erroneous idea that the cause of their salvation is in works.

17. But if we attend to the four kinds of causes which philosophers bring under our view in regard to effects, we shall find that not one of them is applicable to works as a cause of salvation. The efficient cause of our eternal salvation the Scripture uniformly proclaims to be the mercy and free love of the heavenly Father towards us; the material cause to be Christ, with the obedience by which he purchased righteousness for us; and what can the formal or instrumental cause be but faith? John includes the three in one sentence when he says, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life," (John 3:16). The Apostle, moreover, declares that the final cause is the demonstration of the divine righteousness and the praise of his goodness. There also he distinctly mentions the other three causes; for he thus speaks to the Romans: "All have sinned, and come short of the glory of God; being justified freely by his grace," (Rom 3:23-24). You have here the head and primary source—God has embraced us with free mercy. The next words are, "through the redemption that is in Christ Jesus;" this is as it were the material

cause by which righteousness is procured for us. "Whom God has set forth to be a propitiation through faith." Faith is thus the instrumental cause by which righteousness is applied to us. He lastly subjoins the final cause when he says, "To declare at this time his righteousness; that he might be just, and the justifier of him that believeth in Jesus." And to show by the way that this righteousness consists in reconciliation, he says that Christ was "set forth to be a propitiation." Thus also, in the Epistle to the Ephesians, he tells us that we are received into the favor of God by mere mercy; that this is done by the intervention of Christ; that it is apprehended by faith; the end of all being that the glory of the divine goodness may be fully displayed. When we see that all the parts of our salvation thus exist without us, what ground can we have for glorying or confiding in our works? Neither as to the efficient nor the final cause can the most sworn enemies of divine grace raise any controversy with us unless they would abjure the whole of Scripture. In regard to the material or formal cause they make a gloss, as if they held that our works divide the merit with faith and the righteousness of Christ. But here also Scripture reclaims, simply affirming that Christ is both righteousness and life, and that the blessing of justification is possessed by faith alone.

18. When the saints repeatedly confirm and console themselves with the remembrance of their innocence and integrity, and sometimes even abstain not from proclaiming them, it is done in two ways: either because by comparing their good cause with the bad cause of the ungodly, they thence feel secure of victory, not so much from commendation of their own righteousness, as from the just and merited condemnation of their adversaries; or because, reviewing themselves before God, even without any comparison with others, the purity of their conscience gives them some comfort and security. The former reason will afterwards be considered (section 17.14, p. 116 and section 20.10, p. 154); let us now briefly show, in regard to the latter, how it accords with what we have above said, that we can have no confidence in works before the bar of God, that we cannot glory in any opinion of their worth. The accordance lies here, that when the point considered is the constitution and foundation of salvation, believers, without paying any respect to works, direct their eyes to the goodness of God alone. Nor do they turn to it only in the first instance, as to the commencement of blessedness, but rest in it as the completion. Conscience being thus founded, built up, and established, is farther established by the consideration of works, inasmuch as they are proofs of God dwelling and reigning in us. Since, then, this confidence in works has no place unless you have previously fixed your whole confidence on the mercy of God, it should not seem contrary to that on which it depends. Wherefore, when we exclude confidence in works, we merely mean, that the Christian mind must not turn back to the merit of works as an aid to salvation, but must dwell entirely on the free promise of justification. But we forbid no

believer to confirm and support this faith by the signs of the divine favor towards him. For if when we call to mind the gifts which God has bestowed upon us, they are like rays of the divine countenance, by which we are enabled to behold the highest light of his goodness; much more is this the case with the gift of good works, which shows that we have received the Spirit of adoption.

19. When believers, therefore, feel their faith strengthened by a consciousness of integrity, and entertain sentiments of exultation, it is just because the fruits of their calling convince them that the Lord has admitted them to a place among his children. Accordingly, when Solomon says, "In the fear of the Lord is strong confidence," (Prov 14:26), and when the saints sometimes beseech the Lord to hear them, because they walked before his face in simplicity and integrity (Gen 24:10; 2 Kings 20:3), these expressions apply not to laying the foundation of a firm conscience, but are of force only when taken a posteriori.[26] For there is nowhere such a fear of God as can give full security, and the saints are always conscious that any integrity which they may possess is mingled with many remains of the flesh. But as the fruits of regeneration furnish them with a proof of the Holy Spirit dwelling in them, experiencing God to be a Father in a matter of so much moment, they are strengthened in no slight degree to wait for his assistance in all their necessities. Even this they could not do, had they not previously perceived that the goodness of God is sealed to them by nothing but the certainty of the promise. Should they begin to estimate it by their good works, nothing will be weaker or more uncertain; works, when estimated by themselves, no less proving the divine displeasure by their imperfection, than his goodwill by their incipient purity. In short, while proclaiming the mercies of the Lord, they never lose sight of his free favor, with all its "breadth and length, and depth and height," testified by Paul (Eph 3:18); as if he had said, Whithersoever the believer turns, however loftily he climbs, however far and wide his thoughts extend, he must not go farther than the love of Christ, but must be wholly occupied in meditating upon it, as including in itself all dimensions. Accordingly, he declares that it "passeth knowledge," that "to know the love of Christ" is to "be filled with all the fulness of God," (Eph 3:19). In another passage, where he glories that believers are victorious in every contest, he adds the reason, "through him that loved us," (Rom 8:37).

20. We now see that believers have no such confidence in works as to attribute any merit to them (since they regard them only as divine gifts, in which they recognize his goodness, and signs of calling, in which they discern their election); nor such confidence as to derogate in any respect from the free righteousness of Christ; since on this it depends, and without this cannot subsist. The same thing is briefly but elegantly expressed by Augustine when he says, "I do

not say to the Lord, Despise not the works of my hands; I have sought the Lord with my hands, and have not been deceived. But I commend not the works of my hands, for I fear that when thou examinest them thou wilt find more faults than merits. This only I say, this ask, this desire, Despise not the works of thy hands. See in me thy work, not mine. If thou seest mine, thou condemnest; if thou seest thine own, thou crownest. Whatever good works I have are of thee," (August. in Ps 137). He gives two reasons for not venturing to boast of his works before God: first, that if he has any good works, he does not see in them any thing of his own; and, secondly, that these works are overwhelmed by a multitude of sins. Whence it is, that the conscience derives from them more fear and alarm than security. Therefore, the only way in which he desires God to look at any work which he may have done aright is, that he may therein see the grace of his calling, and perfect the work which he has begun.

21. Moreover, when Scripture intimates that the good works of believers are causes why the Lord does them good, we must still understand the meaning so as to hold unshaken what has previously been said—viz. that the efficient cause of our salvation is placed in the love of God the Father; the material cause in the obedience of the Son; the instrumental cause in the illumination of the Spirit, that is, in faith; and the final cause in the praise of the divine goodness. In this, however, there is nothing to prevent the Lord from embracing works as inferior causes. But how so? In this way: Those whom in mercy he has destined for the inheritance of eternal life, he, in his ordinary administration, introduces to the possession of it by means of good works. What precedes in the order of administration is called the cause of what follows. For this reason, he sometimes makes eternal life a consequent of works; not because it is to be ascribed to them, but because those whom he has elected he justifies, that he may at length glorify (Rom 8:30); he makes the prior grace to be a kind of cause, because it is a kind of step to that which follows. But whenever the true cause is to be assigned, he enjoins us not to take refuge in works, but to keep our thoughts entirely fixed on the mercy of God; "The wages of sin is death; but the gift of God is eternal life," (Rom 6:23). Why, as he contrasts life with death, does he not also contrast righteousness with sin? Why, when setting down sin as the cause of death, does he not also set down righteousness as the cause of life? The antithesis which would otherwise be complete is somewhat marred by this variation; but the Apostle employed the comparison to express the fact, that death is due to the deserts of men, but that life was treasured up solely in the mercy of God. In short, by these expressions, the order rather than the cause is noted.[27] The Lord adding grace to

grace, takes occasion from a former to add a subsequent, so that he may omit no means of enriching his servants. Still, in following out his liberality, he would have us always look to free election as its source and beginning. For although he loves the gifts which he daily bestows upon us, inasmuch as they proceed from that fountain, still our duty is to hold fast by that gratuitous acceptance, which alone can support our souls; and so to connect the gifts of the Spirit which he afterwards bestows, with their primary cause, as in no degree to detract from it.

CHAPTER 15

THE BOASTED MERIT OF WORKS SUBVERSIVE BOTH OF THE GLORY OF GOD, IN BESTOWING RIGHTEOUSNESS, AND OF THE CERTAINTY OF SALVATION.

The divisions of this chapter are,—I. To the doctrine of free justification is opposed the question, Whether or not works merit favor with God, sec. 1. This question answered, sec. 2 and 3. II. An exposition of certain passages of Scripture produced in support of the erroneous doctrine of merit, sec. 4 and 5. III. Sophisms of Semi-pelagian Schoolmen refuted, sec. 6 and 7. IV. Conclusion, proving the sufficiency of the orthodox doctrine, sec. 8.

Sections.

1. After a brief recapitulation, the question, Whether or not good works merit favor with God, considered.

2. First answer, fixing the meaning of the term Merit. This term improperly applied to works, but used in a good sense, as by Augustine, Chrysostom, Bernard.

3. A second answer to the question. First by a negative, then by a concession. In the rewarding of works what to be attributed to God, and what to man. Why good works please God, and are advantageous to those who do them. The ingratitude of seeking righteousness by works. This shown by a double similitude.

4. First objection taken from Ecclesiasticus. Second objection from the Epistle to the Hebrews. Two answers to both objections. A weak distinction refuted.

5. A third and most complete answer, calling us back to Christ as the only foundation of salvation. How Christ is our righteousness. Whence it is manifest that we have all things in Christ and he nothing in us.

6. We must abhor the sophistry which destroys the merit of Christ, in order to establish that of man. This impiety refuted by clear passages of Scripture.

7. Errors of the younger Sophists extracted from Lombard. Refuted by Augustine. Also by Scripture.

8. Conclusion, showing that the foundation which has been laid is sufficient for doctrine, exhortation, and comfort. Summery of the orthodox doctrine of Justification.

1. The principal point in this subject has been now explained: as justification, if dependent upon works, cannot possibly stand in the sight of God, it must depend solely on the mercy of God and communion with Christ, and therefore on faith alone. But let us carefully attend to the point on which the whole subject hinges, lest we get entangled in the common delusion, not only of the vulgar, but of the learned. For the moment the question is raised as to the justification by faith or works, they run off to those passages which seem to ascribe some merit to works in the sight of God, just as if justification by works were proved whenever it is proved that works have any value with God. Above we have clearly shown that justification by works consists only in a perfect and absolute fulfillment of the law; and that, therefore, no man is justified by works unless he

has reached the summit of perfection, and cannot be convicted of even the smallest transgression. But there is another and a separate question, Though works by no means suffice to justify, do they not merit favor with God?

2. First, I must premise with regard to the term Merit, that he, whoever he was, that first applied it to human works, viewed in reference to the divine tribunal, consulted very ill for the purity of the faith. I willingly abstain from disputes about words, but I could wish that Christian writers had always observed this soberness—that when there was no occasion for it, they had never thought of using terms foreign to the Scriptures—terms which might produce much offense, but very little fruit. I ask, what need was there to introduce the word Merit, when the value of works might have been fully expressed by another term, and without offense? The quantity of offense contained in it the world shows to its great loss. It is certain that, being a high sounding term, it can only obscure the grace of God, and inspire men with pernicious pride. I admit it was used by ancient ecclesiastical writers, and I wish they had not by the abuse of one term furnished posterity with matter of heresy, although in some passages they themselves show that they had no wish to injure the truth. For Augustine says, "Let human merits, which perished by Adam, here be silent, and let the grace of God reign by Jesus Christ," (August. de Prædest. Sanct). Again, "The saints ascribe nothing to their merits; every thing will they ascribe solely to thy mercy, O God," (August. in Ps 139). Again, "And when a man sees that whatever good he has he has not of himself, but of his God, he sees that every thing in him which is praised is not of his own merits, but of the divine mercy," (August. in Ps 88). You see how he denies man the power of acting aright, and thus lays merit prostrate. Chrysostom says, "If any works of ours follow the free calling of God, they are return and debt; but the gifts of God are grace, and beneficence, and great liberality." But to say nothing more of the name, let us attend to the thing. I formerly quoted a passage from Bernard: "As it is sufficient for merit not to presume on merit, so to be without merit is sufficient for condemnation," (Bernard in Cantic. Serm. 98). He immediately adds an explanation which softens the harshness of the expression, when he says, "Hence be careful to have merits; when you have them, know that they were given; hope for fruit from the divine mercy, and you have escaped all the perils of poverty, ingratitude, and presumption. Happy the Church which neither wants merit without presumption, nor presumption without merit." A little before he had abundantly shown that he used the words in a sound sense, saying, "Why is the Church anxious about merits? God has furnished her with a firmer and surer ground of boasting. God cannot deny himself; he will do what he has promised. Thus there is no reason for asking by what merits may we hope for blessings; especially when you hear, 'Thus saith the Lord God; I do not this for your sakes, O house of Israel,

but for mine holy name's sake,' (Ezek 36:22). It suffices for merit to know that merits suffice not."

3. What all our works can merit Scripture shows when it declares that they cannot stand the view of God, because they are full of impurity; it next shows what the perfect observance of the law (if it can any where be found) will merit when it enjoins, "So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants, we have done that which was our duty to do," (Luke 17:10); because we make no free-offering to God, but only perform due service by which no favor is deserved. And yet those good works which the Lord has bestowed upon us he counts ours also, and declares, that they are not only acceptable to him, but that he will recompense them. It is ours in return to be animated by this great promise, and to keep up our courage, that we may not weary in well-doing, but feel duly grateful for the great kindness of God. There cannot be a doubt, that every thing in our works which deserves praise is owing to divine grace, and that there is not a particle of it which we can properly ascribe to ourselves. If we truly and seriously acknowledge this, not only confidence, but every idea of merit vanishes. I say we do not, like the Sophists, share the praise of works between God and man, but we keep it entire and unimpaired for the Lord. All we assign to man is, that, by his impurity, he pollutes and contaminates the very works which were good. The most perfect thing which proceeds from man is always polluted by some stain. Should the Lord, therefore, bring to judgment the best of human works, he would indeed behold his own righteousness in them; but he would also behold man's dishonor and disgrace. Thus good works please God, and are not without fruit to their authors, since, by way of recompense, they obtain more ample blessings from God, not because they so deserve, but because the divine benignity is pleased of itself to set this value upon them. Such, however, is our malignity, that, not contented with this liberality on the part of God, which bestows rewards on works that do not at all deserve them, we with profane ambition maintain that that which is entirely due to the divine munificence is paid to the merit of works. Here I appeal to every man's common sense. If one who by another's liberality possesses the usufruct of a field, rear up a claim to the property of it, does he not by his ingratitude deserve to lose the possession formerly granted? In like manner, if a slave, who has been manumitted, conceals his humble condition of freedman, and gives out that he was freeborn, does he not deserve to be reduced to his original slavery? A benefit can only be legitimately enjoyed when we neither arrogate more to ourselves than has been given, nor defraud the author of it of his due praise; nay, rather when we so conduct ourselves as to make it appear that the benefit conferred still in a manner resides with him who conferred it. But if this is the moderation to be observed towards men, let every one reflect and consider for himself what is due to God.

4. I know that the Sophists abuse some passages in order to prove that the Scriptures use the term merit with reference to God. They quote a passage from Ecclesiasticus: "Mercy will give place to every man according to the merit of his works," (Ecclesiasticus 16:14); and from the Epistle to the Hebrews: "To do good and communicate forget not; for with such sacrifices God is well pleased," (Heb 13:16). I now renounce my right to repudiate the authority of Ecclesiasticus; but I deny that the words of Ecclesiasticus, whoever the writer may have been, are faithfully quoted. The Greek is as follows: Pa&sh| e9lehuosu&nh| poih&sei to&pon: e3kastoj ga&z kata_ ta_ e1zla au(tou~ eu(zh&sei. "He will make room for all mercy: for each shall find according to his works." That this is the genuine reading, and has been corrupted in the Latin version, is plain, both from the very structure of the sentence, and from the previous context. In the Epistle to the Hebrews there is no room for their quibbling on one little word, for in the Greek the Apostle simply says, that such sacrifices are pleasing and acceptable to God. This alone should amply suffice to quell and beat down the insolence of our pride, and prevent us from attaching value to works beyond the rule of Scripture. It is the doctrine of Scripture, moreover, that our good works are constantly covered with numerous stains by which God is justly offended and made angry against us, so far are they from being able to conciliate him, and call forth his favor towards us; and yet because of his indulgence, he does not examine them with the utmost strictness, he accepts them just as if they were most pure; and therefore rewards them, though undeserving, with innumerable blessings, both present and future. For I admit not the distinction laid down by otherwise learned and pious men, that good works merit the favors which are conferred upon us in this life, whereas eternal life is the reward of faith only. The recompense of our toils, and crown of our contest, our Lord almost uniformly places in heaven. On the other hand, to attribute to the merit of works, so as to deny it to grace, that we are loaded with other gifts from the Lord, is contrary to the doctrine of Scripture. For though Christ says, "Unto every one that hath shall be given;" "thou hast been faithful over a few things, I will make thee ruler over many things," (Matt 25:29,21), he, at the same time, shows that all additional gifts to believers are of his free benignity: "Ho, every one that thirsteth, come ye to the waters, and he that hath no money, come ye, buy, and eat: yea, come, buy wine and milk, without money and without price," (Isa 55:1). Therefore, every help to salvation bestowed upon believers, and blessedness itself, are entirely the gift of God, and yet in both the Lord testifies that he takes account of works, since to manifest the greatness of his love toward us, he thus highly honors not ourselves only, but the gifts which he has bestowed upon us.

5. Had these points been duly handled and digested in past ages, never could so many tumults and dissensions have arisen. Paul says, that in the architecture of Christian doctrine, it is necessary to

retain the foundation which he had laid with the Corinthians, "Other foundation can no man lay than that which is laid, which is Jesus Christ," (1 Cor 3:11). What then is our foundation in Christ? Is it that he begins salvation and leaves us to complete it? Is it that he only opened up the way, and left us to follow it in our own strength? By no means, but as Paul had a little before declared, it is to acknowledge that he has been given us for righteousness. No man, therefore, is well founded in Christ who has not entire righteousness in him, since the Apostle says not that he was sent to assist us in procuring, but was himself to be our righteousness. Thus it is said that God "hath chosen us in him before the foundation of the world," not according to our merit, but "according to the good pleasure of his will;" that in him "we have redemption through his blood, even the forgiveness of sins;" that peace has been made "through the blood of his cross;" that we are reconciled by his blood; that, placed under his protection, we are delivered from the danger of finally perishing; that thus ingrafted into him we are made partakers of eternal life, and hope for admission into the kingdom of God. [1 Cor 1:30; Eph 1:3-5; Col 1:14,20; John 1:12; John 10:28] Nor is this all. Being admitted to participation in him, though we are still foolish, he is our wisdom; though we are still sinners he is our righteousness; though we are unclean, he is our purity; though we are weak, unarmed, and exposed to Satan, yet ours is the power which has been given him in heaven and in earth, to bruise Satan under our feet, and burst the gates of hell (Matt 28:18); though we still bear about with us a body of death, he is our life; in short, all things of his are ours, we have all things in him, he nothing in us. On this foundation, I say, we must be built, if we would grow up into a holy temple in the Lord.

6. For a long time the world has been taught very differently. A kind of good works called moral has been found out, by which men are rendered agreeable to God before they are ingrafted into Christ; as if Scripture spoke falsely when it says, "He that hath the Son hath life, and he that hath not the Son of God hath not life," (1 John 5:12). How can they produce the materials of life if they are dead? Is there no meaning in its being said, that "whatsoever is not of faith is sin?" (Rom 14:23); or can good fruit be produced from a bad tree? What have these most pestilential Sophists left to Christ on which to exert his virtue? They say that he merited for us the first grace, that is, the occasion of meriting, and that it is our part not to let slip the occasion thus offered. O the daring effrontery of impiety! Who would have thought that men professing the name of Christ would thus strip him of his power, and all but trample him under foot? The testimony uniformly borne to him in Scripture is, that whoso believeth in him is justified; the doctrine of these men is, that the only benefit which proceeds from him is to open up a way for each to justify himself. I wish they could get a taste of what is

meant by these passages: "He that hath the Son hath life." "He that heareth my word, and believeth on him that sent me," "is passed from death unto life." Whoso believeth in him "is passed from death unto life." "Being justified freely by his grace, through the redemption that is in Christ Jesus." "He that keepeth his commandments dwelleth in him, and he in him." God "hath raised us up together, and made us sit together in heavenly places in Christ." "Who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son." [1 John 5:12; John 5:24; Rom 3:24; 1 John 3:24; Eph 2:6; Col 1:13] There are similar passages without number. Their meaning is not, that by faith in Christ an opportunity is given us of procuring justification, or acquiring salvation, but that both are given us. Hence, so soon as you are ingrafted into Christ by faith, you are made a son of God, an heir of heaven, a partaker of righteousness, a possessor of life, and (the better to manifest the false tenets of these men) you have not obtained an opportunity of meriting, but all the merits of Christ, since they are communicated to you.

7. In this way the schools of Sorbonne, the parents of all heresies, have deprived us of justification by faith, which lies at the root of all godliness. They confess, indeed, in word, that men are justified by a formed faith, but they afterwards explain this to mean that of faith they have good works, which avail to justification, so that they almost seem to use the term faith in mockery, because they were unable, without incurring great obloquy, to pass it in silence, seeing it is so often repeated by Scripture. And yet not contented with this, they by the praise of good works transfer to man what they steal from God. And seeing that good works give little ground for exultation, and are not even properly called merits, if they are regarded as the fruits of divine grace, they derive them from the power of freewill; in other words extract oil out of stone. They deny not that the principal cause is in grace; but they contend that there is no exclusion of freewill through which all merit comes. This is the doctrine, not only of the later Sophists, but of Lombard their Pythagoras (Sent. Lib. ii. Dist. 28), who, in comparison of them, may be called sound and sober. It was surely strange blindness, while he had Augustine so often in his mouth, not to see how cautiously he guarded against ascribing a single particle of praise to man because of good works. Above, when treating of freewill, we quoted some passages from him to this effect, and similar passages frequently occur in his writings (see in Ps 104; Ep. 105), as when he forbids us ever to boast of our merits, because they themselves also are the gifts of God, and when he says that all our merits are only of grace, are not provided by our sufficiency, but are entirely the production of grace, etc. It is less strange that Lombard was blind to the light of Scripture, in which it is obvious that he had not been a very successful student.[28]

Still there cannot be a stronger declaration against him and his disciples than the words of the Apostle, who, after interdicting all Christians from glorying, subjoins the reason why glorying is unlawful: "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them," (Eph 2:10). Seeing, then, that no good proceeds from us unless in so far as we are regenerated—and our regeneration is without exception wholly of God—there is no ground for claiming to ourselves one iota in good works. Lastly, while these men constantly inculcate good works, they, at the same time, train the conscience in such a way as to prevent it from venturing to confide that works will render God favorable and propitious. We, on the contrary, without any mention of merit, give singular comfort to believers when we teach them that in their works they please, and doubtless are accepted of God. Nay, here we even insist that no man shall attempt or enter upon any work without faith, that is, unless he previously have a firm conviction that it will please God.

8. Wherefore, let us never on any account allow ourselves to be drawn away one nail's breadth[29] from that only foundation. After it is laid, wise architects build upon it rightly and in order. For whether there is need of doctrine or exhortation, they remind us that "for this purpose the Son of God was manifested, that he might destroy the works of the devil;" that "whosoever is born of God doth not commit sin;" that "the time past of our life may suffice us to have wrought the will of the Gentiles;" that the elect of God are vessels of mercy, appointed "to honor," purged, "sanctified, and meet for the Master's use, and prepared unto every good work." The whole is expressed at once, when Christ thus describes his disciples, "If any man will come after me, let him deny himself, and take up his cross daily, and follow me." [1 John 3:8; 1 Pet 4:3; 2 Tim 2:20-21; Luke 9:23] He who has denied himself has cut off the root of all evil, so as no longer to seek his own; he who has taken up his cross has prepared himself for all meekness and endurance. The example of Christ includes this and all offices of piety and holiness. He obeyed his Father even unto death; his whole life was spent in doing the works of God; his whole soul was intent on the glory of his Father; he laid down his life for the brethren; he did good to his enemies, and prayed for them. And when there is need of comfort, it is admirably afforded in these words: "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body." "For if we be dead with him, we shall also live with him; if we suffer, we shall also reign with him;" by means of "the fellowship of his sufferings, being made conformable unto his death;" the Father having predestinated us "to be conformed to the image

of his Son, that he might be the firstborn among many brethren." Hence it is, that "neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord;" [2 Cor 4:8; 2 Tim 2:11; Phil 3:10; Rom 8:29,39] nay, rather all things will work together for our good. See how it is that we do not justify men before God by works, but say, that all who are of God are regenerated and made new creatures, so that they pass from the kingdom of sin into the kingdom of righteousness. In this way they make their calling sure, and, like trees, are judged by their fruits.

[1] See Institutes, Book 2 chapter 6 and 7, and Book 3 from the commencement to the present chapter.

[2] Latin, "etiam dum Latine legitur."—French, "mesme en Grec et en Latin;" even in Greek and Latin.

[3] French, "Dont il appert qu'il note ces deux choses comme opposites, Estre justifies et Estre tenu coulpable; à ce que le proces soit fait à l'homme qui aura failli;"—whence it appears that he sets down as opposites the two things, To be justified, and To be held guilty, in that the process is brought against man who has failed.

[4] French "Que les poures ames ne sauroyent comprendre en telle obscurité la grace de Christ;"—that poor souls cannot in such obscurity comprehend the grace of Christ.

[5] French, "C'est, que l'ame est de l'essence de Dieu;"—that is, that the soul is of the essence of God.

[6] French, "Mais comme le principe qu'il prend est comme une seche, laquelle en jettant son sang qui est noir comme encre, trougle l'eau d'alentour pour cacher une grande multitude de queuse;"—But as the principle which he adopts is like a cuttlefish, which, casting out its blood, which is black as ink, troubles the water all around, to hide a great multitude of tails.

[7] French, "Quant à d'autres folies extravangantes d'Osiander, tout homme de sain jugement les rejettera; comme quand il dit que la foy est Jesus Christ, autant que s'il disoit, qu'un pot de terre est le thresor qui est caché dedans;"—As to the other extravagant follies of Osiander, every man of sound judgment will reject them; for instance, when he says that faith is Jesus Christ, as much as if he said, that an earthen pot is the treasure which is hidden in it.

[8] French, "Faisant semblant de les rauir à la divinité d'icelui;"—under pretence of leading them to his divinity.

[9] French, "Il magnifie la justice de Dieu tant et plus; mais c'est pour triompher comme s'il auoit gagné ce poinct, que la justice de Dieu nous est essencielle;"—He magnifies the righteousness of God above measure; but it is to triumph, as if he had gained this point, that the righteousness of God is essential to us.

[10] The French adds, "signifiant, que ceux desquels il parle ont nagé entre deux eaux; pource qu'ils aimoyent mieux garder leur bonne reputation au monde, que d'etre priser devant Dieu;"—meaning, that those of whom he speaks were swimming between two streams; that they preferred keeping their good reputation in the world, to being prized in the sight of God.

[11] French, "Pour ceste cause j'ay accoustume de dire que Christ nous est comme une fontaine, dont chacun peut puiser et boire à son aise et à souhait; et que par son moyen les biens celestes sourdent et decoulent à nous, lesquels ne nous profiteroyent rien demeurans en la majesté de Dieu, qui est comme une source profonde;"—For this cause I am accustomed to say, that Christ is to us like a fountain, of which every man may draw and drink at his ease, and to the fill; and that by his means heavenly blessings rise and flow to us, which blessings would profit us nothing, remaining in the majesty of God, which is, as it were, a profound abyss.

[12] The Latin, "ideo Zuinglianos odiose nominat;" is in the French simply, "condamne furieusement;"—furiously condemns.

[13] Latin, "crassa mixtura;"—French, "mixtion telle que les viandes que nous mangeons;"—mixture such as the victuals we eat.

[14] The French adds, "Osiander tire de la que Dieu a meslée son essence avec la nostre;"—Osiander implies from this that God has mingled his essence with ours.

[15] French, "Ainsi ils disent que cela n'appartient de rien aux bonnes oeuvres des fideles qui se font par la vertu du Sainct Esprit;"—Thus they say that that has no reference at all to the good works of believers, which are done by the power of the Holy Spirit.

[16] French, "Mais pource que ce mot Seule, n'y est point exprimé, ils nous reprochent qu'il est adjousté du notre;"—but because this word Alone is not expressed, they upbraid us with having it added of our own accord.

[17] French, "Ceci est fort contraire a la doctrine ci dessus mise: car il n'y a nulle doute que celui qui doit cercher justice hors de soy-mesme, ne soit desnué de la sienne propre;"—This is quite contrary to the doctrine above laid down; for there is no doubt, that he who is to seek righteousness out of himself, is devoid of righteousness in himself.

[19] French, "Par arrogance j'enten l'orgueil qui s'engendre d'une fole persuasion de justice, quand l'homme pense avoir quelque chose, dont il merite d'estre agreable à Dieu; par presomption j'enten une nonchalance charnelle, qui peut estre sans aucune fiance des oeuvres;"—by arrogance I mean the pride which is engendered by a foolish persuasion of righteousness, when man thinks he has something for which he deserves to be agreeable to God. By presumption I understand a carnal indifference, which may exist without any confidence in works.

[20] The two previous sentences are omitted in the French.

[21] Latin, "in incredulis." French, "en la vie des infideles et idolatres;"—in the life of infidels and idolaters.

[22] Latin, "omnes Fabricios, Scipiones, Catones." French, "tous ceux qui ont esté prisez entre les Pagans;"—all those who have been prized among the Heathen.

[23] See August. Lib. de Poenit., and Gregory, whose words are quoted, Sent. Lib. iii. Quæst. 7.

[24] The following sentence is added in the French:—"Il est bien vray que le poure monde a esté seduit jusques la, de penser que l'homme se preparast de soy-mesme pour estre justifié de Dieu: et que ce blaspheme a regné communement tant en predications qu'aux escoles; comme encore aujourdhui il est soustenue de ceux qui veulent maintenir toutes les abominations de la Papauté."—It is very true that the poor world has been seduced hitherto, to think that man could of himself prepare to be justified by God, and that this blasphemy has commonly reigned both in sermons and schools, as it is still in the present day asserted by those who would maintain all the abominations of the Papacy.

[25] French, "Tout ce qu'ils auront determiné ne profitera gueres, ains s'evanouisra comme fumee;"—All their decisions will scarcely avail them, but will vanish like the smoke.

[26] Latin, "a posteriori;" French, "comme enseigne de la vocation de Dieu;"—as a sign of the calling of God.

[27] French, "Brief, en toutes ces facons de parler, ou il est fait mention de bonnes oeuvres, il n'est pas question de la cause pourquoy Dieu fait bien aux siens, mais seulement de l'ordre qu'il y tient;"—In short, in all those forms of expression in which mention is made of good works, there is no question as to the cause why God does good to his people, but only to the order which he observes in it.

[28] French, "d'autant qu'il n'y estoit gueres exercité;"—inasmuch as he was little versant in it.

[29] French, "ne fust ce que de la pointe d'une sepingle;"—were it only a pin's point.