JUSTIFICATION BY CHRIST
12. THE ABSURDITIES THAT ARISE FROM THE OSORIAN (ROMISH) RIGHTEOUSNESS
Which things, seeing they are guarded with most sure confirmations of evangelical scripture, hence it necessarily follows, that all this discourse of yours about righteousness falls down from the foundation. For if, as you say, there is no union with God the eternal Father, “but to those who by an exact observation of the law conform and direct all their actions to the will of God, which is the law of equity and rule of justice:” you make us not now to be sons, nor heirs according to the promise, but mercenaries according to the condition of the law. Moreover, by this means also it will come to pass that the promise is sure to no man, in his lifetime; which is directly opposite, not only to the mind of Paul, lint also to the genuine condition of sons. For who in the time of this life lives so exactly according to the commands of God, that hitherto he has never passed the limits thereof, or knows that he shall not do so in the remainder of his life?
Whereby it will come to pass that the mind must needs waver hither and thither, with perpetual uncertainty. Moreover, if it be accounted sure by the word and promise of the gospel, that as many as are ingrafted into Christ are heirs, then the kingdom of God must of necessity be an inheritance. If an inheritance, then it is not a recompense nor a reward, but a patrimony, which is not due to deeds, but to the spiritual birthright. If to the birthright, then the bestowing of the inheritance goes before all deeds. Afterwards pious deeds follow, according to the saying of Augustine, which is no less true than firm; “Good works follow him that is justified, but go not before him that is to be justified.” Wherefore, if that most pure and eternal nature account us for sons, as it was proved above, in whom there is not any stain of unrighteousness, upon the like account it follows that the cause which joins us to God, as sons, the same also makes us just in the sight of God.
But that we may rightly examine what that cause is, first the degrees of causes must be distinguished, of which some are related unto God, and others to men. On God’s part, in the first place, comes his infinite mercy, predestination, election, the grace of the promise and vocation, of which Paul speaks in more places than one. Who hath predestinated us, saith he, unto the adoption of sons by Jesus Christ — whom he hath predestinated, that they should be conformed to the image of his Son, them he hath also
called; whom he hath called, them he hath also justified, etc, see
<450801>Romans 8.
In the next order follows the donation of his dear Son, his obedience, death, sufferings, merits, redemption, resurrection, forgiveness of sins,
<450801>Romans 8. As for those things which proceed from God, there is no
great controversy between us. But our opinions differ concerning those things which are called causes on man’s part; namely, whether there is one cause only, or more? Whether faith only, without works, or works joined together with faith? And this is the thing about which we now contend, for in these books you so dispute about the righteousness of works, that you suppose faith, only, without these additions, insufficient to perform any thing towards the purchasing salvation; so that it is your opinion, “That this faith of Christ only, if it be separated from the help of works, deserves not to be called the faith of Christ, but a headstrong rashness, an insolent confidence, an impudent boldness, an outrageous madness, an execrable wickedness.” F71 Which sort of words, how little modesty they indicate it is needless here to inquire. But how far they differ from truth, and the
inviolable authority of sacred scriptures, it will be requisite to take notice;
because at present this is the matter of debate between us.
And first, if you understand it concerning this common fellowship of men with one another, and offices of mutual obedience between man and man, there is no man so unreasonable as to separate faith from the operation of charity in that sense. For thus faith, hope, and charity have a necessary connection. But let the question be applied beyond the public society of human life, to those things that peculiarly belong to salvation, and have a relation to God himself, so that now the cause should be inquired for which gives us a right to the adoption of the sons of God, and which purchases us righteousness before him. Herein Paul, in disputing against you, so far takes away all righteousness from works, and leaves faith alone, that he judges him who mingles any thing besides, for the obtaining salvation, to be a destroyer of faith, an enemy of grace, and consequently an enemy of the cross of Christ. For if those, saith he, that are of the law, are heirs, faith is made void, the promise is made of none effect. And also elsewhere, If righteousness comes by the law, then Christ died in vain, Romans 4;
Galatians 2. Thus you hear Paul manifestly asserting what it is that makes us heirs of the inheritance and salvation — not the law, but faith. And that these two are so contrary in the office of justifying, that if the law be
admitted, faith is wholly overturned, the death of Christ is made void, the grace of the promise fails.
Now let us compare Osorio, disputing of righteousness, with Paul. He affirms that man is justified by faith without works. Your opinion, on the contrary, pleads that righteousness so much consists of works without faith, that faith does nothing else but prepare for holy works. He, asserting a twofold righteousness of works and of faith, of grace, and of merit, so distinguishes between both, that he sets the one against the other, by mutual opposition; as if they were things that could by no means consist together, but the one destroys the other. And he makes that evident by the example of the Israelites, and the Gentiles; of whom those, grasping at righteousness by works, fell from true righteousness: these, because they sought after righteousness by faith, solely and simply obtained it.
You, on the contrary, being neither deterred by their fearful example, nor regarding the apostolical instruction; and making no distinction between these different kinds of righteousness, seem to comprehend all in that one righteousnessness of the law, as if the righteousness of faith were none at all. The words of Paul are very manifest, To him that worketh, the reward is reckoned to be, not of grace, but of debt. But to him that worketh not, but believeth in Him that justifieth the ungodly, his faith is imputed unto him for righteousness, <450401>Romans 4. What can any man say more
expressly? Afterwards he adds, “freely,” denying that it could he imputed freely if it were due for works. On the contrary, Osorio seems to be of such an opinion, that he acknowledges no imputation of righteousness at all. He who asserts that we are justified by the faith of Christ, and not by works;
what does he but remove works utterly from the justification of faith? Your assertion, which “makes the faith of Christ, if works are shut out, to be no faith, but madness and execrable wickedness,” F72 brings a gospel, not from heaven, but wholly differing from that which we have received from Paul.
Which seeing we are commanded by the apostle not to suffer even in an angel, without wishing him accursed, what may be answered to you in this case I commit to yourself to consider. Paul reasons thus — If of grace, then not of works, otherwise grace is not grace. If of merit, then not freely:
for in that which is free there can be no merit or debt.
13. THE ARGUMENTS WHEREBY RIGHTEOUSNESS IS