Point 4: Of the Justification of a Sinner

That we may see how far we are to agree with them and where to differ: first I will set down the doctrine on both parts: and secondly the main differences wherein we are to stand against them, even to death.

Our doctrine touching the justification of a sinner, I propound in four rules.

Rule 1. That, justification is an action of God, whereby he absolves a sinner, and accepts him to life everlasting for the righteousness and merit of Christ.

Rule 2. That, justification stands in two things: first in the remission of sins by the merit of Christ his death: secondly in the imputation of Christ his righteousness; which is another action of God whereby he accounts and esteems that righteousness which is in Christ, as the righteousness of that sinner which believes in him. By Christ his righteousness we are to understand two things: first his sufferings specially in his death and passion, secondly his obedience in fulfilling the law; both which go together: for Christ in suffering obeyed, and obeying suffered. And the very shedding of his blood to which our salvation is ascribed, must not only be considered, as it is passive, that is, a suffering, but also as it is active, that is, an obedience, in which he showed his exceeding love both to his Father and us, and thus fulfilled the law for us. This point if some had well thought on, they would not have placed all justification in remission of sins, as they do.

Rule 3. That, justification is from God's mere mercy and grace, procured only by the merit of Christ.

Rule 4. That, man is justified by faith alone; because faith is that alone instrument created in the heart by the Holy Ghost, whereby a sinner lays hold of Christ his righteousness, and applies the same to himself. There is neither hope, nor love, nor any other grace of God within man, that can do this, but faith alone.

The doctrine of the Roman Church touching the justification of a sinner is on this manner.

1. They hold that before justification there goes a preparation thereto; which is an action wrought partly by the Holy Ghost and partly by the power of natural free will, whereby a man disposes himself to his own future justification.

In the preparation they consider the ground of justification, and things proceeding from it. The ground is faith, which they define to be a general knowledge, whereby we understand and believe that the doctrine of the word of God is true. Things proceeding from this faith are these; a sight of our sins, a fear of hell, hope of salvation, love of God, repentance, and such like: all which, when men have attained, they are then fully disposed (as they say) to their justification.

This preparation being made, then comes justification itself: which is an action of God, whereby he makes a man righteous. It has two parts: the first, and the second. The first is, when a sinner of an evil man is made a good man. And to effect this, two things are required: first the pardon of sin, which is one part of the first justification: secondly the infusion of inward righteousness, whereby the heart is purged and sanctified: and this habit of righteousness stands specially in hope and charity.

After the first justification, follows the second; which is, when a man of a good or just man, is made better and more just: and this, say they, may proceed from works of grace: because he which is righteous by the first justification, can bring forth good works: by the merit whereof, he is able to make himself more just and righteous: and yet they grant that the first justification comes only of God's mercy by the merit of Christ.

1. Our consent and difference.

Now let us come to the points of difference between us and them touching justification.

The first main difference is in the matter thereof, which shall be seen by the answer both of Protestant and Papist to this one question. What is the very thing, that causes a man to stand righteous before God, and to be accepted to life everlasting? We answer, Nothing but the righteousness of Christ, which consists partly in his sufferings, and partly in his active obedience in fulfilling the rigor of the law. And here let us consider, how near the Papists come to this answer, and wherein they dissent.

Consent 1. They grant, that in justification sin is pardoned by the merits of Christ, and that none can be justified without remission of sins: and that is well.

2. They grant, that the righteousness whereby a man is made righteous before God, comes from Christ, and from Christ alone.

3. The most learned among them say, that Christ his satisfaction, and the merit of his death is imputed to every sinner that does believe, for his satisfaction before God: and hitherto we agree.

The very point of difference is this, we hold that the satisfaction made by Christ in his death, and obedience to the law; is imputed to us and becomes our righteousness. They say, it is our satisfaction and not our righteousness whereby we stand righteous before God: because it is inherent in the person of Christ as in a subject. Now the answer of the Papist to the former question is on this manner: The thing (says he) that makes us righteous before God, and causes us to be accepted to life everlasting, is remission of sins, and the habit of inward righteousness, or charity with the fruits thereof. We agree and grant that the habit of righteousness, which we call sanctification is an excellent gift of God: and has his reward of God: and is the matter of our justification before men: because it serves to declare us to be reconciled to God, and to be justified: yet we deny it to be the thing, which makes us of sinners to become righteous or just before God.

And this is the first point of our disagreement in the matter of justification: which must be marked: because if there were no more points of difference between us, this one alone were sufficient to keep us from uniting of our religions: for hereby the church of Rome does raze the very foundation.

Now let us see by what reasons we justify our doctrine: and secondly answer the contrary objections.

Our Reasons.

Reason 1. That very thing which must be our righteousness before God, must satisfy the justice of the law, which says, do these things and you shall live. Now there is nothing can satisfy the justice of the law but the righteousness or obedience of Christ for us. If any allege civil justice it is nothing: for Christ says, Except your righteousness exceed the righteousness of the Scribes and Pharisees, you cannot enter into the kingdom of heaven. What? shall we say that works do make us just? that cannot be: for all men's works are defective in respect of the justice of the law. Shall we say our sanctification, whereby we are renewed to the image of God in righteousness and true holiness? that also is imperfect and cannot satisfy God's justice required in the law: as Isaiah has said of himself and the people, all our righteousness is as a menstruous cloth. To have a clear conscience before God is a principal part of inward righteousness; and of it Paul in his own person says thus, I am privy to nothing by myself, yet am I not justified thereby (2 Corinthians 4:4). Therefore nothing can procure to us an absolution and acceptance to life everlasting, but Christ's imputed righteousness. And this will appear, if we do consider, how we must come one day before God's judgment seat, there to be judged in the rigor of justice: for when we must bring something that may counterbalance the justice of God: not having only acceptance in mercy, but also approbation in justice: God being not only merciful, but also a just judge.

Reason 2. (2 Corinthians 5:21) He who knew no sin, was made sin for us, that we might be made the righteousness of God which is in him. From which I reason thus: As Christ was made sin for us, so are we made the righteousness of God in him: but Christ was made sin, or, a sinner by imputation of our sins, he being in himself most holy; therefore a sinner is made righteous before God, in that Christ's righteousness is imputed and applied to him. Now if any shall say, that man is justified by righteousness infused; then by like reason, I say Christ was made sin for us by infusion of sin, which to say is blasphemy. And the exposition of this place by Saint Jerome is not to be despised: Christ (says he) being offered for our sins, took the name of sin that we might be made the righteousness of God in him, not ours nor in us. If this righteousness of God be neither ours nor in us, then it can be no inherent righteousness, but must needs be righteousness imputed. And Chrysostom on this place says, It is called God's righteousness, because it is not of works, and because it must be without all stain or want: and that cannot be inherent righteousness. Anselm says, he is made sin as we are made justice: not ours but God's, not in us but in him: as he is made sin not his own but ours: not in himself, but in us.

Reason 3. (Romans 5:19) As by one man's disobedience many were made sinners: so by the obedience of one, shall many be made righteous: mark here is a comparison between the first and second Adam. And hence I reason thus: As by the disobedience of the first Adam men were made sinners: so by the obedience of the second Adam, are we made righteous. Now we are not only made sinners by propagation of natural corruption, but by imputation. For Adam's first sin was the eating of the forbidden fruit: which very act is no personal offense, but is imputed to all his posterity, in whom we have all sinned. The Fathers call this very sin Adam's handwriting, making us debtors to God. And therefore in like manner the obedience of Christ is made the righteousness of every believer, not by infusion but by imputation.

Reason 4. A satisfaction made for the want of that justice or obedience which the law requires at our hands, is accepted of God as the justice itself. But Christ's obedience is a satisfaction made for the want of that justice or obedience which the law requires, as the Papists themselves affirm. Therefore this satisfaction is our justice. And I think, the Papists upon this consideration have little cause to dissent from us. For if they make Christ's obedience their satisfaction, why should they not fully join hands with us, and make it their justice also.

Reason 5. The consent of the ancient Church. Bernard says (Epistle 190): The justice of another is assigned to man: who lacked his own, man was indebted and man made payment. The satisfaction of one is imputed to all. And, why may not justice be from another as well as guiltiness is from another. And (in Canticles Sermon 25): It suffices me, for all righteousness to have him alone merciful to me, against whom I have sinned. And, Not to sin is God's justice, man's justice is the mercifulness of God. And (Sermon 61): Shall I sing my own righteousness, Lord I will remember your righteousness alone: for it is mine also: in that even you are made to me righteousness of God. What, shall I fear lest that one be not sufficient for us both? it is not a short cloak that cannot cover two: it will cover both you and me largely being both a large and eternal justice. Augustine on Psalm 22: He prays for our faults, and has made our faults his faults, that he might make his justice our justice.

Objections of Papists.

Objections of the Papists proving inherent righteousness to be the matter of our justice before God, are these. Objection 1. It is absurd, that one man should be made righteous by the righteousness of another: for it is as much as if one man were made wise by the wisdom of another. Answer: It is true, that no man can be made righteous by the personal righteousness of another, because it pertains only to one man. And because the wisdom that is in one man, is his altogether wholly, it cannot be the wisdom of another; no more than the health and life of one body, can be the health of another. But it is otherwise with the righteousness of Christ: it is his indeed, because it is inherent in him as in a subject: it is not his alone, but his and ours together by the tenor of the Covenant of grace. Christ as he is a Mediator is given to every believer as really and truly, as land is given from man to man: and with him are given all things that concern salvation; they being made ours by God's free gift: among which, is Christ his righteousness. By it therefore, as being a thing of our own, we may be justified before God, and accepted to life everlasting.

Objection 2. If a sinner be justified by Christ his righteousness, then every believer shall be as righteous as Christ: and that cannot be. Answer: The proposition is false: for Christ his righteousness is not applied to us according as it is in Christ; neither according to the same measure, nor the same manner. For his obedience in fulfilling the law, is above Adam's righteousness, indeed above the righteousness of all angels. For they were all but creatures, and their obedience the obedience of creatures: but Christ his obedience is the obedience or righteousness of God; so termed (Romans 1:17-18; 2 Corinthians 5:21) not only because God accepted of it, but because it was in that person which is very God. When Christ obeyed, God obeyed: and when he suffered, God suffered: not because the godhead suffered or performed any obedience, but because the person which according to one nature is God, performed obedience and suffered. And by this means his righteousness is of infinite value, price, merit, and efficacy. Hence also it comes to pass, that this obedience of Christ serves not only for the justifying of some one person (as Adam's did) but of all and every one of the elect: indeed it is sufficient to justify many thousand worlds. Now to come to the point, this righteousness that is in Christ, in this largeness and measure; is pertaining to us in a more narrow measure, because it is only received by faith so far forth, as it serves to justify any particular believer. But they urge the reason further, saying: If Christ his righteousness be the righteousness of every believer, then every man should be a Savior: which is absurd. Answer: I answer as before, and yet more plainly thus: Christ his righteousness is imputed to the person of this or that man, not as it is the price of redemption for all mankind, but as it is the price of redemption for one particular man: as for example, Christ his righteousness is imputed to Peter, not as it is the price of redemption for all, but as it is the price of redemption for Peter. And therefore Christ his righteousness, is not applied to any one sinner in that largeness and measure, in which it is in the person of Christ: but only so far forth as it serves to satisfy the law for the said sinner, and to make his person accepted of God as righteous, and no further.

Objection 3. If we be made righteous by Christ his righteousness truly, then Christ is a sinner truly by our sins: but Christ is not indeed a sinner by our sins. Answer: We may with reverence to his majesty in good manner say, that Christ was a sinner, and that truly: not by any infusion of sin into his most holy person; but because our sins were laid on him: thus says the Holy Ghost, he who knew no sin was made sin for us, and he was counted with sinners (Isaiah 53:12): yet so, as even then in himself he was without blemish, indeed more holy than all men and angels. On this manner said Chrysostom (2 Corinthians 3): God permitted Christ to be condemned as a sinner. Again, He made the just one to be a sinner, that he might make sinners just.

Objection 4. If a man be made righteous by imputation, then God judges sinners to be righteous: but God judges no sinner to be righteous, for it is abomination to the Lord. Answer: When God justifies a sinner by Christ his righteousness, at the same time, he ceases in regard of guiltiness to be a sinner: and to whom God imputes righteousness them he sanctifies at the very same instant by his Holy Spirit; giving also to original corruption its deadly wound.

Objection 5. That which Adam never lost, was never given by Christ: but he never lost imputed righteousness: therefore it was never given to him. Answer: The proposition is not true: for saving faith, that was never lost by Adam, is given to us in Christ: and Adam never had this privilege, that after the first grace should follow the second; and thereupon being left to himself, he fell from God: and yet this mercy is granted to all believers, that after their first conversion God will still confirm them with new grace: and by this means, they persevere to the end. And whereas they say, that Adam had not imputed righteousness: I answer, that he had the same for substance, though not for the manner of applying by imputation.

Objection 6. Justification is eternal: but the imputation of Christ his righteousness is not eternal, for it ceases in the end of this life: therefore it is not that which justifies a sinner. Answer: The imputation of Christ's righteousness is everlasting: for he that is esteemed righteous in this life by Christ his righteousness, is accepted as righteous forever: and the remission of sins granted in this life, is forever continued. And though sanctification be perfect in the world to come, yet shall it not justify: for we must conceive it no otherwise after this life, but as a fruit springing from the imputed righteousness of Christ, without which it could not be. And a good child will not cast away the first garment, because his father gives him a second. And what if inward righteousness be perfect in the end of this life, shall we therefore make it the matter of our justification? God forbid. For the righteousness whereby sinners are justified, must be had in the time of this life, before the pangs of death.

2. Difference about the manner of justification.

All, both Papists and Protestants agree, that a sinner is justified by faith. This agreement is only in word, and the difference between us is great indeed. And it may be reduced to these three heads. First, the Papist saying that a man is justified by faith: understands a general or a Catholic faith, whereby a man believes the articles of religion to be true. But we hold that the faith which justifies, is a particular faith whereby we apply to ourselves the promises of righteousness and life everlasting by Christ. And that our opinion is the truth: I have proved before: but I will add a reason or two.

Reason 1. The faith whereby we live, is that faith whereby we are justified: but the faith whereby we live spiritually, is a particular faith whereby we apply Christ to ourselves, as Paul says (Galatians 2:20): I live, that is, spiritually, by the faith of the Son of God: which faith he shows to be a particular faith in Christ, in the very words following, who has loved me and given himself for me, particularly: and in this manner of believing Paul was and is an example to all that are to be saved (1 Timothy 1:16; Philippians 3:15).

Reason 2. That which we are to ask of God in prayer, we must believe it shall be given us, as we ask it: but in prayer we are to ask the pardon of our own sins, and the merit of Christ's righteousness for ourselves: therefore we must believe the same particularly. The proposition is a rule of God's word, requiring, that in every petition we bring a particular faith, whereby we believe, that the thing lawfully asked, shall be given accordingly (Mark 11:24). The minor is also evident, neither can it be denied: for we are taught by Christ himself to pray on this manner, Forgive us our debts: and to it we say, Amen, that is, that our petitions shall without all doubt be granted to us.

And here note, that the Church of Rome in the doctrine of justification by faith cuts off the principal part and property thereof. For in justifying faith two things are required: first Knowledge revealed in the word touching the means of salvation: secondly an Applying of things known to ourselves, which some call assurance. Now the first, they acknowledge, but the second, which is the very substance and principal part thereof, they deny.

Reason 3. The judgment of the ancient Church. Augustine: I demand now, do you believe in Christ, O sinner? You say, I believe. What do you believe? that all your sins may freely be pardoned by him. You have that which you have believed. Bernard: The Apostle thinks that a man is justified freely by faith. If you believe that your sins cannot be remitted but by him alone against whom they were committed: but go further and believe this too, that by him your sins are forgiven you. This is the testimony which the Holy Ghost gives in the heart, saying: your sins are forgiven you. Cyprian: God promises you immortality, when you go out of this world, and do you doubt? This is indeed not to know God, and this is for a member of the church in the house of faith not to have faith. If we believe in Christ, let us believe his words and promises, and we shall never die, and shall come to Christ with joyful security, with him to reign forever.

The second difference touching faith in the act of justification, is this. The Papist says, we are justified by faith, because it disposes a sinner to his justification after this manner: By faith (says he) the mind of man is enlightened in the knowledge of the law and gospel: knowledge stirs up a fear of hell with a consideration of the promise of happiness, as also the love and fear of God, and hope of life eternal. Now when the heart is thus prepared, God infuses the habit of charity and other virtues, whereby a sinner is justified before God. We say otherwise, that faith justifies because it is a supernatural instrument created by God in the heart of man at his conversion, whereby he apprehends and receives Christ's righteousness for his justification.

In this their doctrine is a twofold error: 1, that they make faith which justifies, to go before justification itself, both for order of nature as also for time: whereas by the word of God, at the very instant, when any man first believes, he is then justified and sanctified. For he that believes, eats and drinks the body and blood of Christ, and is already passed from death to life (John 6:54). The second is, that faith being nothing else with them but an illumination of the mind, stirs up the will; which being moved and helped, causes in the heart many spiritual motions: and thereby disposes man to his future justification. But this indeed is as much as if we should say, that dead men only helped, can prepare themselves to their future resurrection. For we are all by nature dead in sin, and therefore must not only be enlightened in mind, but also renewed in will, before we can so much as will or desire that which is good. Now we (as I have said) teach otherwise: that faith justifies as it is an instrument to apprehend and apply Christ with his obedience; which is the matter of our justification. This is the truth, I prove it thus. In the Covenant of grace, two things must be considered; the substance thereof, and the condition. The substance of the covenant is, that righteousness and life everlasting is given to God's Church and people by Christ. The condition is, that we for our parts, are by faith to receive the aforesaid benefits: and this condition is by grace as well as the substance. Now then, that we may attain to salvation by Christ, he must be given to us really, as he is propounded in the tenor of the aforesaid covenant. And for the giving of Christ, God has appointed special ordinances, as the preaching of the word, and the administration of the sacraments. The word preached is the power of God to salvation to everyone that believes: and the end of the sacraments is to communicate Christ with all his benefits to them that come to be partakers thereof: as is most plainly to be seen in the supper of the Lord, in which the giving of bread and wine to the several communicants, is a pledge and sign of God's particular giving of Christ's body and blood with all his merits, to them. And this giving on God's part cannot be effectual without receiving on our parts: and therefore faith must needs be an instrument or hand to receive that which God gives, that we may find comfort by this giving.

The third difference concerning faith, is this: the Papist says, that a man is justified by faith; yet not by faith alone, but also by other virtues, as hope, love, the fear of God, etc. The reasons which are brought to maintain their opinion are of no moment.

Reason 1. (Luke 7:47) Many sins are forgiven her, because she loved much. From which they gather that the woman here spoken of, was justified and had the pardon of sins by love. Answer: In this text, love is not made an impulsive cause to move God to pardon her sins, but only a sign to show and manifest that God had already pardoned them. Like to this is the place of John, who says (1 John 3:14): We are translated from death to life, because we love the brothers: where love is no cause of the change, but a sign and consequence thereof.

Reason 2. (Galatians 5:6) Neither circumcision, nor uncircumcision avails anything, but faith that works by love. Hence they gather that faith does justify together with love. Answer: The property of true faith is, to apprehend and receive something to itself: and love, that goes always with faith, as a fruit and an inseparable companion thereof, is of another nature. For it does not receive in, but as it were give out itself in all the duties of the first and second table towards God and man: and this thing faith by itself cannot do: and therefore Paul says that faith works by love. The hand has a property to reach out itself, to lay hold of anything: and to receive a gift: but the hand has no property to cut a piece of wood of itself without saw or knife, or some like instrument; and yet by help of them, it can either divide or cut. Even so it is the nature of faith, to go out of itself and to receive Christ into the heart: as for the duties of the first and second table, faith cannot of itself bring them forth; no more than the hand can divide or cut: yet join love to faith, and then can it practice duties commanded concerning God and man. And this I take to be the meaning of this text, which speaks not of justification by faith, but only of the practice of common duties, which faith puts in execution by the help of love.

Reason 3. Faith is never alone, therefore it does not justify alone. Answer: The reason is bad, and they might as well dispute thus: The eye is never alone from the head, and therefore it sees not alone; which is absurd. And though in regard of substance the eye be never alone, yet in regard of seeing, it is alone: and so though faith subsists not without love and hope and other graces of God, yet in regard of the act of justification it is alone without them all.

Reason 4. If faith alone does justify, then we are saved by faith alone: but we are not saved by faith alone: and therefore not justified by faith alone. Answer: The proposition is false: for more things are requisite to the main end than to the subordinate means. And the assumption is false: for we are saved by faith alone, if we speak of faith as it is an instrument apprehending Christ for our salvation.

Reason 5. We are saved by hope: therefore not by faith alone. Answer: We are saved by hope, not because it is any cause of our salvation. Paul's meaning is only this; that we have not salvation as yet in possession, but wait patiently for it, in time to come to be possessed of us, expecting the time of our full deliverance: that is all, that can justly be gathered hence.

Now the doctrine which we teach on the contrary is, that a sinner is justified before God by faith: indeed, by faith alone. The meaning is, that nothing within man, and nothing that man can do either by nature or by grace concurs to the act of justification before God, as any cause thereof, either efficient, material, formal, or final, but faith alone. All other gifts and graces, as hope, love, the fear of God, are necessary to salvation, as signs thereof, and consequences of faith. Nothing in man concurs as any cause to this work but by faith alone. And faith itself is no principal but only an instrumental cause by which we receive, apprehend, and apply Christ and his righteousness for our justification.

Reason 1. (John 3:14-15) As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up: that whoever believes in him should not perish but have eternal life. In these words Christ makes a comparison on this manner: when any one of the Israelites were stung to death by fiery serpents: his cure was not by any medicine or surgery, but only by the casting of his eye up to the bronze serpent, which Moses had erected by God's commandment: even so in the cure of our souls, when we are stung to death by sin, there is nothing required within us for our recovery, but only that we cast up and fix the eye of our faith on Christ and his righteousness.

Reason 2. The exclusive forms of speech used in scripture prove thus much. We are justified freely, not of the law, not by the law, without the law, without works, not of works, not according to works, not of us, not by the works of the law but by faith (Galatians 2:16). All boasting excluded: only believe (Luke 8:50). These distinctions, whereby works and the law are excluded in the work of justification, do include thus much: that faith alone does justify.

Reason 3. Very reason may teach thus much: for no gift in man is apt and fit as a spiritual hand to receive and apply Christ and his righteousness to a sinner, but faith. Indeed love, hope, the fear of God and repentance, have their several uses in men, but none serve for this end to apprehend Christ and his merits; none of them all have this receiving property: and therefore there is nothing in man, that justifies as a cause but faith alone.

Reason 4. The judgment of the ancient Church. Ambrose on Romans 4: They are blessed to whom without any labor or work done, iniquities are remitted and sin covered: no works of repentance required of them, but only that they believe. And (chapter 3): Neither working anything, nor repaying the like, are they justified by faith alone through the gift of God. And (1 Corinthians 1): This is appointed of God that whoever believes in Christ, shall be saved without any work by faith alone, freely receiving remission of sins. Augustine: There is one propitiation for all sins, to believe in Christ. Hesychius on Leviticus, book 1, chapter 2: Grace which is of mercy is apprehended by faith alone, and not of works. Bernard: Whoever is pricked for his sins and thirsts after righteousness, let him believe in you, who justifies the sinner, and being justified by faith alone, he shall have peace with God. Chrysostom on Galatians 3: They said, he which rests on faith alone, is cursed: but Paul shows, that he is blessed which rests on faith alone. Basil on humility: Let man acknowledge himself to lack true justice, and that he is justified only by faith in Christ. Origen on Romans 3: We think that a man is justified by faith without the works of the law: and he says that justification by faith alone suffices, so as a man only believing may be justified. And, Therefore it lies upon us, to search who was justified by faith without works. And for an example, I think upon the thief who being crucified with Christ cried to him, Lord remember me when you come into your kingdom: and there is no other good work of his mentioned in the Gospel: but for this alone faith, Jesus says to him, This night you shall be with me in Paradise.

3. Difference.

The third difference about justification is concerning this point, namely how far forth good works are required thereto.

The doctrine of the Church of Rome is, that there be two kinds of justification: the first and the second, as I have said. The first is, when one of an evil man is made a good man: and in this, works are wholly excluded, it being wholly of grace. The second is, when a man of a just man is made more just. And this they will have to proceed from works of grace: for (say they) as a man when he is once born can by eating and drinking make himself a bigger man, though he could not at the first make himself a man: even so a sinner having his first justification, may afterward by grace make himself more just. Therefore they hold these two things: 1, that good works are meritorious causes of the second justification, which they term actual: 2, that good works are means to increase the first justification, which they call habitual.

Now let us see how far forth we must join with them in this point. Our consent therefore stands in three conclusions.

1. That good works done by them that are justified do please God, and are approved of him, and therefore have a reward.

2. Good works are necessary to salvation two ways: first, not as causes thereof, either conserving, aiding, or procreating: but only as consequences of faith: in that they are inseparable companions and fruits of that faith, which is indeed necessary to salvation. Secondly they are necessary as marks in a way, and as the way itself directing us to eternal life.

3. We hold and believe, that the righteous man, is in some sort justified by works: for so the Holy Ghost speaks plainly and truly (James 2:21), that Abraham was justified by works.

Thus far we join with them: and the very difference is this. They say, we are justified by works, as by causes thereof: we say, that we are justified by works as by signs and fruits of our justification before God, and no otherwise: and in this sense must the place of Saint James be understood, that Abraham was justified, that is, declared and made manifest to be just indeed by his obedience, and that even before God. Now that our doctrine is the truth, it will appear by reasons on both parts.

Our reasons.

1. (Romans 3:28) We conclude that a man is justified by faith without the works of the law. Some answer, that ceremonial works be excluded here: some, that moral works: some, works going before faith. But let them devise what they can for themselves: the truth is, that Paul excludes all works whatever, as by the very text will appear. For verse 24 he says, We are justified freely by his grace: that is, by the mere gift of God: giving us to understand, that a sinner in his justification is merely passive, that is, doing nothing on his part whereby God should accept him to life everlasting. And verse 27 he says, justification by faith excludes all boasting: and therefore all kind of works are thereby excluded; and specially such as are most of all the matter of boasting, that is, good works. For if a sinner, after that he is justified by the merit of Christ, were justified more by his own works, then might he have some matter of boasting in himself. And that we may not doubt of Paul's meaning, consider and read (Ephesians 2:8-9): By grace (says he) you are saved through faith: and that not of yourselves, it is the gift of God: not of works lest any man should boast himself. Here Paul excludes all and every work, and directly works of grace themselves: as appears by the reason following, For we are his workmanship created in Christ Jesus to good works: which God has ordained that we should walk in them. Now let the Papists tell me, what be the works which God has prepared for men to walk in, and to which they are regenerate, unless they be the most excellent works of grace: and let them mark, how Paul excludes them wholly from the work of justification and salvation.

2. (Galatians 5:3) If you be circumcised, you are bound to the whole law, and you are abolished from Christ. Here Paul disputes against such men as would be saved partly by Christ, and partly by the works of the law: hence I reason thus. If a man will be justified by works he is bound to fulfill the whole law, according to the rigor thereof: that is Paul's ground. I now assume: no man can fulfill the law according to the rigor thereof: for the lives and works of most righteous men are imperfect, and stained with sin: and therefore they are taught every day, to say on this manner; forgive us our debts. Again our knowledge is imperfect, and therefore our faith, repentance, and sanctification is answerable. And lastly the regenerate man is partly flesh and partly spirit: and therefore his best works are partly from the flesh, and in part only spiritual. Thus then for any man to be bound to the rigor of the whole law, is as much as if he were bound to his own damnation.

3. Election to salvation is of grace without works: therefore the justification of a sinner is of grace alone without works. For it is a certain rule, that the cause of a cause is the cause of a thing caused. Now grace without works is the cause of election, which election is the cause of our justification: and therefore grace without works is the cause of our justification.

4. A man must first be fully justified before he can do a good work: for the person must first please God before his works can please him. But the person of a sinner cannot please God till he be perfectly justified: and therefore till he be justified, he cannot do so much as one good work. And thus good works cannot be any meritorious causes of justification, after which they are both for time, and order of nature. In a word, whereas they make two distinct justifications: we acknowledge that there be degrees of sanctification, yet so as justification is only one, standing in remission of sins and God's acceptance of us to life everlasting by Christ; and this justification has no degrees but is perfect at the very first.

Objections of Papists.

(Psalm 7:8) Judge me according to my righteousness. Hence they reason thus, if David be judged according to his righteousness then may he be justified thereby, but David desires to be judged according to his righteousness: and therefore he was justified thereby. Answer: There be two kinds of righteousness, one of the person, the other of the cause or action. The righteousness of a man's person, is whereby it is accepted into the favor of God into life eternal. The righteousness of the action or cause is, when the action or cause is judged of God to be good and just. Now David in this psalm, speaks only of the righteousness of the action, or innocency of his cause, in that he was falsely charged to have sought the kingdom. In like manner it is said of Phinehas (Psalm 106:31) that his act in killing Zimri and Cozbi, was imputed to him for righteousness: not because it was a satisfaction to the law, the rigor whereof could not be fulfilled in that one work; but because God accepted of it as a just work, and as a token of his righteousness and zeal for God's glory.

Objection 2. The Scripture says in sundry places, that men are blessed which do good works. (Psalm 119:1) Blessed is the man that is upright in heart, and walks in the law of the Lord. Answer: The man is blessed that endeavors to keep God's commandments. Yet is he not blessed simply, because he does so; but because he is in Christ, by whom he does so: and his obedience to the law of God is a sign thereof.

Objection 3. When man confesses his sins and humbles himself by prayer and fasting, God's wrath is pacified and stayed: therefore prayer and fasting are causes of justification before God. Answer: Indeed men that truly humble themselves by prayer and fasting, do appease the wrath of God: yet not properly by these actions, but by their faith expressed and testified in them, whereby they apprehend that which appeases God's wrath, even the merits of Christ, in whom the Father is well pleased; and for whose sake alone he is well pleased with us.

Objection 4. Sundry persons in Scripture are commended for perfection: as Noah, and Abraham, Zechariah, and Elizabeth: and Christ bids us all be perfect; and where there is any perfection of works, there also works may justify. Answer: There be two kinds of perfection: perfection in parts, and perfection in degrees. Perfection in part is, when being regenerate, and having the seeds of all necessary virtues, we endeavor accordingly to obey God, not in some few, but in all and every part of the law: as Josiah turned to God according to all the law of Moses. Perfection in degrees is, when a man keeps every commandment of God, and that according to the rigor thereof, in the very highest degree. Now then whereas we are commanded to be perfected, and have examples of the same perfection in Scripture: both commandments and examples must be understood of perfection in parts, and not of perfection in degrees, which cannot be attained to in this life; though we for our parts, must daily strive to come as near to it, as possibly we can.

Objection 5. (2 Corinthians 4:17) Our momentary light afflictions work for us a greater measure of glory: now if afflictions work our salvation, then works also do the same. Answer: Afflictions work salvation, not as causes procuring it, but as means directing us thereto. And thus always must we esteem of works, in the matter of our salvation, as of a certain way, or a mark therein, directing us to glory, not causing and procuring it: as Bernard says they are, the way to the kingdom, not the cause of reigning there.

Objection 6. We are justified by the same thing whereby we are judged: but we are judged by our good works: therefore justified also. Answer: The proposition is false: for judgment is an act of God, declaring a man to be just that is already just: and justification is another distinct act of God, whereby he makes him to be just, that is by nature unjust. And therefore in equity the last judgment is to proceed by works: because they are the fittest means to make trial of every man's cause, and serve fitly to declare whom God has justified in this life.

Objection 7. Wicked men are condemned for evil works: therefore righteous men are justified by good works. Answer: The reason holds not: for there is great difference between evil and good works. An evil work is perfectly evil, and so deserves damnation: but there is no good work of any man that is perfectly good: and therefore cannot justify.

Objection 8. To believe in Christ is a work, and by it we are justified: and if one work does justify, why may we not be justified by all the works of the law. Answer: Faith must be considered two ways: first, as a work, quality, or virtue: secondly as an instrument, or a hand reaching out itself to receive Christ's merit. And we are justified by faith, not as it is a work, virtue, or quality; but as it is an instrument to receive and apply that thing whereby we are justified. And therefore it is a figurative speech to say, We are justified by faith. Faith considered by itself makes no man righteous: neither does the action of faith which is to apprehend justify; but the object of faith, which is Christ's obedience apprehended.

These are the principal reasons commonly used, which as we see, are of no moment. To conclude therefore we hold: that works concur to justification, and that we are justified thereby as by signs and effects, not as causes: for both the beginning, middle, and accomplishment of our justification is only in Christ: and hereupon John says, If any man (being already justified) sin, we have an Advocate with the Father, Jesus Christ and he is the propitiation for our sins. And to make our good works means or causes of our justification, is to make every man a Savior to himself.

To see how far we may agree with the Roman Church and where we must differ, I will first set out the doctrine on both sides, and then identify the main points of difference on which we must stand firm even to death.

Our doctrine on the justification of a sinner I set out in four rules.

Rule 1. Justification is an act of God by which He pardons a sinner and accepts him for everlasting life on the basis of the righteousness and merit of Christ.

Rule 2. Justification consists of two things: first, the forgiveness of sins through the merit of Christ's death; second, the imputation of Christ's righteousness — an act of God by which He credits the righteousness that is in Christ to the sinner who believes in Him. By Christ's righteousness we understand two things: His sufferings, especially in His death and passion, and His obedience in fulfilling the law. These two go together — for in suffering He obeyed, and in obeying He suffered. Even the shedding of His blood, to which our salvation is attributed, must be understood not only as passive — that is, as a suffering — but also as active — that is, as an obedience in which He displayed His boundless love both for His Father and for us, and so fulfilled the law on our behalf. If some had reflected carefully on this point, they would not have located the whole of justification in the forgiveness of sins alone.

Rule 3. Justification comes from God's pure mercy and grace, obtained only through the merit of Christ.

Rule 4. A person is justified by faith alone — because faith is the only instrument, created in the heart by the Holy Spirit, by which a sinner lays hold of Christ's righteousness and applies it to himself. Neither hope, love, nor any other grace of God within a person can do this — only faith alone.

The doctrine of the Roman Church on the justification of a sinner is as follows.

1. They hold that before justification there is a preparation for it — an action worked partly by the Holy Spirit and partly by the power of natural free will, by which a person disposes himself for his own future justification.

In this preparation they identify the foundation of justification and the things that flow from it. The foundation is faith, which they define as a general knowledge by which we understand and believe that the doctrine of God's word is true. The things flowing from this faith are: awareness of our sins, fear of hell, hope of salvation, love of God, repentance, and the like. When a person has attained all these, they say he is then fully prepared for justification.

With this preparation complete, justification itself follows — an act of God by which He makes a person righteous. It has two parts: a first justification and a second. The first justification is when a sinner, from being an evil person, is made a good person. To bring this about, two things are required: first, the pardon of sin (one part of the first justification); second, the infusion of inward righteousness, by which the heart is cleansed and sanctified — and this habit of righteousness consists especially in hope and love.

After the first justification comes the second — when a good and just person is made better and more just. This, they say, can proceed from works of grace, because a person made righteous by the first justification can produce good works. Through the merit of those works, he is able to make himself more just and righteous. They do, however, grant that the first justification comes only from God's mercy through the merit of Christ.

1. Our consent and difference.

Now let us come to the points of difference between us and them on justification.

The first main difference concerns the substance of justification, which becomes clear when both Protestants and papists answer this single question. What is the very thing that causes a person to stand righteous before God and to be accepted for everlasting life? We answer: nothing but the righteousness of Christ, which consists partly in His sufferings and partly in His active obedience in fulfilling the full demands of the law. Let us now consider how close the papists come to this answer, and where they part from it.

Consent 1. They grant that in justification sin is pardoned through the merits of Christ, and that no one can be justified without the forgiveness of sins — and this is well.

2. They grant that the righteousness by which a person is made righteous before God comes from Christ and from Christ alone.

3. The most learned among them say that Christ's satisfaction and the merit of His death is imputed to every believing sinner as his satisfaction before God — and up to this point we agree.

The precise point of difference is this: we hold that the satisfaction made by Christ in His death and obedience to the law is imputed to us and becomes our righteousness. They say it is our satisfaction but not our righteousness by which we stand righteous before God — because it remains inherent in the person of Christ as its subject. The papist's answer to the earlier question is this: the thing that makes us righteous before God and causes us to be accepted for everlasting life is the forgiveness of sins and the habit of inward righteousness, or love, together with its fruits. We agree and grant that the habit of righteousness — which we call sanctification — is an excellent gift of God, that it has its reward from God, and that it is the basis of our justification before people, since it declares us to be reconciled to God and justified. But we deny that it is the thing that makes sinners righteous before God.

This is the first point of our disagreement on the substance of justification, and it must be clearly marked. Even if there were no other points of difference between us, this one alone would be enough to prevent any union of our religions — for through it the Church of Rome undermines the very foundation.

Now let us see the reasons for our doctrine and then answer the opposing objections.

Our Reasons.

Reason 1. Whatever serves as our righteousness before God must satisfy the justice of the law, which says, 'Do these things and you will live.' Nothing can satisfy the justice of the law but the righteousness and obedience of Christ on our behalf. If anyone appeals to civil virtue, it is nothing — for Christ says, 'Unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.' Can our works make us just? No — for all human works are deficient with respect to the justice the law requires. Can our sanctification, by which we are renewed in the image of God in righteousness and true holiness, make us just? That too is imperfect and cannot satisfy God's justice as required by the law. As Isaiah said of himself and the people, 'All our righteous deeds are like a filthy garment.' Even a clear conscience before God is a principal element of inward righteousness — yet Paul says of his own case: 'I am not aware of anything against myself, yet I am not thereby acquitted' (2 Corinthians 4:4). Therefore nothing can procure our pardon and acceptance for everlasting life but the imputed righteousness of Christ. This becomes clear when we consider that one day we must stand before God's judgment seat to be judged in the strict demands of justice. We must bring something that can counterbalance God's justice — receiving not only acceptance in mercy but also approval in justice, since God is not only merciful but also a just judge.

Reason 2. 2 Corinthians 5:21 says: 'He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.' From this I reason as follows: just as Christ was made sin for us, so we are made the righteousness of God in Him. Christ was made sin — that is, treated as a sinner — by the imputation of our sins to Him, though He was Himself entirely holy. Therefore, a sinner is made righteous before God when Christ's righteousness is imputed and applied to him. If anyone says that a person is justified by righteousness infused within him, then by the same logic Christ was made sin by the infusion of sin into Him — which is blasphemy. The comment on this passage by Jerome deserves respect: 'Christ, being offered for our sins, received the name of sin so that we might be made the righteousness of God in Him — not our own righteousness and not within us.' If this righteousness of God is neither our own nor within us, then it cannot be an inherent righteousness — it must be an imputed one. Chrysostom says on this passage that it is called the righteousness of God because it does not come from works and because it must be entirely without blemish or deficiency — and that cannot describe inherent righteousness. Anselm says: 'He is made sin as we are made righteousness — not our own but God's, not in us but in Him; just as He is made sin not His own but ours, not in Himself but in us.'

Reason 3. Romans 5:19 says: 'For as through the one man's disobedience the many were made sinners, even so through the obedience of the One the many will be made righteous.' Note the comparison between the first and second Adam. From this I reason: just as by the disobedience of the first Adam people were made sinners, so by the obedience of the second Adam we are made righteous. Now we are made sinners not only through the transmission of natural corruption, but by imputation. Adam's first sin — the eating of the forbidden fruit — was not a personal offense of each of his descendants, yet it is imputed to all his posterity, in whom we all sinned. The church fathers called this very sin Adam's 'bond,' which makes us debtors to God. In the same way, the obedience of Christ becomes the righteousness of every believer — not by infusion but by imputation.

Reason 4. A satisfaction made for the lack of that justice and obedience which the law requires of us is accepted by God as the justice itself. But Christ's obedience is precisely a satisfaction made for our lack of the justice and obedience the law requires — as the papists themselves affirm. Therefore this satisfaction is our righteousness. On this basis, I think the papists have little reason to disagree with us. If they acknowledge Christ's obedience as their satisfaction, why do they not take the full step with us and make it their righteousness as well?

Reason 5. The testimony of the ancient Church. Bernard writes in Epistle 190: 'The righteousness of another is assigned to a person; man lacked his own, so man made payment. The satisfaction of one is imputed to all. And why may not righteousness come from another, just as guilt comes from another?' In Sermon 25 on the Song of Songs he says: 'For all righteousness, it is enough for me to have Him alone who is merciful to me — the very One against whom I have sinned.' And: 'Not to sin is God's righteousness; man's righteousness is the mercy of God.' In Sermon 61 he says: 'Shall I sing of my own righteousness? Lord, I will remember Your righteousness alone — for it is also mine, since You have been made righteousness of God for me. Shall I fear that one righteousness is not enough for us both? It is not a short cloak that cannot cover two — it will cover both You and me generously, being a boundless and eternal righteousness.' Augustine, commenting on Psalm 22, says: 'He prayed for our faults and made our faults His own, so that He might make His righteousness ours.'

Objections of Papists.

The papists argue for inherent righteousness as the substance of our justification before God with the following objections. Objection 1: It is absurd that one person should be made righteous by the righteousness of another — as absurd as one person being made wise by another's wisdom. Answer: It is true that no one can be made righteous by the personal righteousness of another in the ordinary sense, because such righteousness belongs only to one person. The wisdom in one person is entirely his own and cannot be another's — no more than the health of one body can be the health of another's body. But the righteousness of Christ is different. It is His indeed, because it is inherent in Him as its subject — yet it is not His alone, but His and ours together, by the terms of the covenant of grace. Christ, as Mediator, is given to every believer as truly and really as land is transferred from one person to another. With Him all things pertaining to salvation are given — they become ours by God's free gift, and among them is the righteousness of Christ. By that righteousness, therefore, as something that is genuinely ours, we may be justified before God and accepted for everlasting life.

Objection 2. If a sinner is justified by Christ's righteousness, then every believer would be as righteous as Christ — and that cannot be. Answer: The premise is false. Christ's righteousness is not applied to us in the same degree or in the same manner as it exists in Christ. His obedience in fulfilling the law surpasses the righteousness of Adam — indeed, it surpasses the righteousness of all angels. They were all creatures, and their obedience was the obedience of creatures. But Christ's obedience is the obedience and righteousness of God, described as such in Romans 1:17-18 and 2 Corinthians 5:21 — not only because God accepted it, but because it was performed by the person who is very God. When Christ obeyed, God obeyed; and when He suffered, God suffered — not because the divine nature itself suffered or performed obedience, but because the person who, according to one nature, is God, both obeyed and suffered. This means His righteousness is of infinite value, worth, merit, and power. It therefore serves not only to justify one particular person (as Adam's righteousness did) but every single one of the elect — indeed it is sufficient to justify many thousands of worlds. Now, to come to the point: this righteousness that exists in Christ in its full and infinite measure is credited to us in a narrower measure — only as received by faith and only as far as it serves to justify any particular believer. They press the objection further: if Christ's righteousness is the righteousness of every believer, then every person would be a savior — which is absurd. Answer: I answer as before, but more plainly. Christ's righteousness is imputed to a particular person — not as it is the price of redemption for all mankind, but as it is the price of redemption for that one person. For example, Christ's righteousness is imputed to Peter not as the price of redemption for all, but as the price of redemption for Peter. Therefore Christ's righteousness is not applied to any one sinner in the full and unlimited measure in which it exists in the person of Christ — only insofar as it serves to satisfy the law for that particular sinner and to make his person accepted by God as righteous, and no further.

Objection 3. If we are truly made righteous by Christ's righteousness, then Christ is truly a sinner by our sins — but Christ is not in fact a sinner by our sins. Answer: We may say with reverence for His majesty, in the proper sense, that Christ was a sinner — not by any infusion of sin into His most holy person, but because our sins were laid upon Him. The Holy Spirit says: 'He who knew no sin was made sin for us' (2 Corinthians 5:21), and 'He was numbered with transgressors' (Isaiah 53:12) — yet even so, in Himself He remained without blemish, and was indeed more holy than all people and angels. Chrysostom comments on 2 Corinthians 3: 'God permitted Christ to be condemned as a sinner.' And again: 'He made the righteous one to be a sinner, that He might make sinners righteous.'

Objection 4. If a person is made righteous by imputation, then God judges sinners to be righteous — but God judges no sinner as righteous, for it is an abomination to the Lord. Answer: When God justifies a sinner through Christ's righteousness, that sinner at the same time ceases, in terms of guilt, to be a sinner. And the one to whom God imputes righteousness He also sanctifies at that very moment by His Holy Spirit, dealing original corruption its deathblow.

Objection 5. What Adam never lost, Christ never needed to give. Adam never lost imputed righteousness; therefore it was never given to him. Answer: The premise is not true. Saving faith, which Adam never possessed and therefore never lost, is given to us in Christ. Adam never had this privilege: that after the first grace a second would follow to confirm him. Left to himself, he fell from God. Yet this mercy is granted to all believers — that after their first conversion God will continue to strengthen them with new grace, and by this means they persevere to the end. As for their claim that Adam did not have imputed righteousness, I answer that he had the same thing in substance, though not in the particular form of applying it through imputation.

Objection 6. Justification is eternal, but the imputation of Christ's righteousness is not eternal — it ceases at the end of this life. Therefore it is not what justifies a sinner. Answer: The imputation of Christ's righteousness is everlasting. The person counted righteous through Christ's righteousness in this life is accepted as righteous forever, and the forgiveness of sins granted in this life continues forever. Though sanctification will be perfected in the world to come, it will not be what justifies — for we should understand it in the next life as nothing other than a fruit flowing from the imputed righteousness of Christ, without which it could not exist. A good child does not throw away his first garment just because his father gives him a second. And even if inward righteousness were made perfect at the end of this life, should we therefore make it the basis of our justification? By no means. For the righteousness by which sinners are justified must be obtained in this life, before the moment of death.

2. Difference about the manner of justification.

Both papists and Protestants agree that a sinner is justified by faith. But this agreement is only in words — the difference between us is in fact very great. It can be summarized under three headings. First: when a papist says that a person is justified by faith, he means a general or Catholic faith — a belief that the articles of religion are true. We hold that the faith which justifies is a particular faith by which we apply to ourselves the promises of righteousness and everlasting life through Christ. I have already proved that our view is correct, but I will add one or two more reasons.

Reason 1. The faith by which we live spiritually is the same faith by which we are justified. But the faith by which we live spiritually is a particular faith by which we apply Christ to ourselves — as Paul says in Galatians 2:20: 'I live, that is, spiritually, by faith in the Son of God,' and he immediately shows this to be a particular faith when he adds 'who loved me and gave Himself up for me' — personally. In this way of believing, Paul was and is an example to all who are to be saved (1 Timothy 1:16; Philippians 3:15).

Reason 2. Whatever we are to ask of God in prayer, we must believe it will be given as we ask. In prayer we are to ask for the pardon of our own sins and the merit of Christ's righteousness for ourselves. Therefore we must believe these things particularly. The first part is a rule from God's word, requiring that in every petition we bring a particular faith — believing that what is lawfully asked will be granted accordingly (Mark 11:24). The second part is also clear and cannot be denied: Christ Himself teaches us to pray 'Forgive us our debts,' and to that we say 'Amen' — affirming that our petitions will without any doubt be granted to us.

Note here that in its doctrine of justification by faith, the Church of Rome cuts off faith's most essential part and property. Justifying faith requires two things: first, knowledge revealed in the word concerning the means of salvation; second, the applying of that knowledge to ourselves personally — which some call assurance. The first they acknowledge, but the second — which is the very heart and principal element of faith — they deny.

Reason 3. The testimony of the ancient Church. Augustine: 'I ask you now, sinner — do you believe in Christ? You say, I believe. What do you believe? That all your sins may be freely pardoned by Him. You have received what you believed.' Bernard: 'The apostle holds that a person is justified freely by faith. If you believe that your sins cannot be forgiven except by Him alone against whom they were committed — go further and believe this also: that by Him your sins are forgiven you. This is the testimony the Holy Spirit gives in the heart, saying: your sins are forgiven you.' Cyprian: 'God promises you immortality when you leave this world — and do you doubt? This is truly not to know God. This is for a member of the church in the household of faith to have no faith. If we believe in Christ, let us believe His words and promises, and we shall never die, and shall come to Christ with joyful confidence, to reign with Him forever.'

The second difference regarding faith in the act of justification is this. The papist says we are justified by faith because faith prepares a sinner for justification in this way: faith, he says, enlightens the mind in the knowledge of the law and the Gospel; this knowledge stirs up a fear of hell, along with a consideration of the promise of happiness, and also a love and fear of God, and a hope of everlasting life. When the heart is thus prepared, God then infuses the habit of love and other virtues — and by these a sinner is justified before God. We say otherwise: faith justifies because it is a supernatural instrument created by God in the heart of a person at his conversion, by which he lays hold of and receives Christ's righteousness for his justification.

Their doctrine contains two errors. First, they make the faith that justifies chronologically and logically prior to justification itself — whereas, according to God's word, at the very moment any person first believes, he is at that same instant justified and sanctified. As John 6:54 says, the one who eats and drinks the body and blood of Christ has already passed from death to life. The second error is that for them, faith is nothing more than an enlightening of the mind, which then stirs the will; the will, being moved and assisted, produces many spiritual impulses in the heart, and thereby prepares the person for his future justification. But this is as good as saying that dead men, given only a helping hand, can prepare themselves for their future resurrection. We are all by nature dead in sin, and therefore we must not only be enlightened in mind but also renewed in will before we can even desire what is good. We teach, as I have said, that faith justifies as an instrument to receive and apply Christ with His obedience, which is the substance of our justification. This is the truth, and I prove it as follows. In the covenant of grace, two things must be considered: its substance and its condition. The substance of the covenant is that righteousness and everlasting life are given to God's church and people through Christ. The condition is that we, for our part, receive these benefits by faith — and this condition is itself by grace, just as much as the substance. For us to attain salvation through Christ, He must be truly given to us as He is offered in the terms of this covenant. God has appointed specific means for the giving of Christ: the preaching of the word and the administration of the sacraments. The preached word is 'the power of God for salvation to everyone who believes.' The sacraments are designed to communicate Christ with all His benefits to those who partake of them — as is most plainly seen in the Lord's Supper, where the giving of bread and wine to each communicant is a pledge and sign of God's personal giving of Christ's body and blood, with all His merits, to them. This giving on God's part cannot be effective without receiving on our part. Therefore faith must be an instrument or hand to receive what God gives, so that we may find comfort in what He gives.

The third difference concerning faith is this: the papist says that a person is justified by faith — yet not by faith alone, but also by other virtues such as hope, love, the fear of God, and so on. The arguments they bring to support this view carry no weight.

Reason 1. Luke 7:47 says: 'Her sins, which are many, have been forgiven, for she loved much.' From this they conclude that the woman described was justified and received the pardon of her sins through love. Answer: In this text, love is not presented as the cause that moved God to pardon her sins — it is only a sign that revealed and confirmed that God had already pardoned them. A similar passage is 1 John 3:14, where John says: 'We know that we have passed out of death into life, because we love the brethren.' There, love is not the cause of the change but a sign and consequence of it.

Reason 2. Galatians 5:6 says: 'Neither circumcision nor uncircumcision means anything, but faith working through love.' From this they conclude that faith justifies together with love. Answer: The nature of true faith is to reach out and receive something into itself. Love, which always accompanies faith as its fruit and inseparable companion, is of a different nature. Love does not receive inward but rather gives outward — expressing itself in all the duties of the first and second tables of the law toward God and toward people. Faith by itself cannot do this, which is why Paul says that faith works through love. The hand has the capacity to reach out, take hold of things, and receive a gift. But a hand by itself cannot cut a piece of wood — it needs a saw, a knife, or some other instrument. With such a tool, though, it can cut and divide. In the same way, it is the nature of faith to go outside itself and receive Christ into the heart. As for the duties of the first and second tables, faith cannot bring these forth by itself — no more than a hand can cut without a tool. But join love to faith, and it can then carry out the commanded duties toward God and toward people. This, I believe, is the meaning of the text, which speaks not about justification by faith but only about the carrying out of common duties — which faith performs through love.

Reason 3. Faith is never alone; therefore it does not justify alone. Answer: This reasoning is flawed. By the same logic one could argue: the eye is never alone from the head, therefore it does not see alone — which is absurd. Though in terms of its existence the eye is never separate from the head, in terms of seeing it acts alone. In the same way, though faith does not exist without love, hope, and other graces of God, in the act of justification it acts alone, without them all.

Reason 4. If faith alone justifies, then we are saved by faith alone — but we are not saved by faith alone, and therefore not justified by faith alone. Answer: The first premise is false — more things are required for the ultimate end than for the intermediate means. The second premise is also false: we are saved by faith alone, when faith is understood as the instrument by which we receive Christ for our salvation.

Reason 5. We are saved by hope; therefore not by faith alone. Answer: We are saved by hope not because it is any cause of our salvation. Paul's meaning is only this: we do not yet have salvation in our possession, but wait patiently for it, expecting the time of our full deliverance. That is all that can rightly be gathered from the passage.

The doctrine we teach is that a sinner is justified before God by faith — indeed by faith alone. This means that nothing within a person, and nothing a person can do either by nature or by grace, contributes to the act of justification before God as any kind of cause — whether efficient, material, formal, or final — but faith alone. All other gifts and graces — hope, love, the fear of God — are necessary to salvation as signs of it and as consequences of faith. Nothing in a person contributes as any cause to this work but faith alone. And even faith itself is not a principal cause but only an instrumental one — by which we receive, apprehend, and apply Christ and His righteousness for our justification.

Reason 1. John 3:14-15 says: 'As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; so that whoever believes will in Him have eternal life.' In these words Christ draws an analogy: when any Israelite was struck by a deadly serpent, his cure lay not in any medicine or surgery but only in casting his eyes up to the bronze serpent Moses had erected by God's command. In the same way, for the cure of our souls — stung to death by sin — nothing is required within us for our recovery except that we lift and fix the eye of faith on Christ and His righteousness.

Reason 2. The exclusive statements of Scripture prove this point. We are justified freely, not by the law, not through the law, apart from the law, apart from works, not by works, not according to works, not by us, not by the works of the law but by faith (Galatians 2:16). 'All boasting is excluded'; 'only believe' (Luke 8:50). These qualifications, which exclude works and the law from the act of justification, carry with them the clear implication that faith alone justifies.

Reason 3. Even natural reason teaches this much: no gift within a person is suited to serve as a spiritual hand to receive and apply Christ and His righteousness to a sinner — none but faith. Love, hope, the fear of God, and repentance each have their own roles in the believer's life, but none of them serves the function of laying hold of Christ and His merits. None of them has this receiving capacity. Therefore nothing within a person justifies as a cause, except faith alone.

Reason 4. The testimony of the ancient Church. Ambrose, commenting on Romans 4, says: 'Those are blessed to whom, without any labor or work on their part, iniquities are forgiven and sin is covered — no works of repentance required of them, but only that they believe.' On Romans 3 he says: 'Without doing anything or repaying in kind, they are justified by faith alone through the gift of God.' On 1 Corinthians 1 he says: 'God has decreed this: that whoever believes in Christ shall be saved without any work, by faith alone, freely receiving forgiveness of sins.' Augustine says: 'There is one propitiation for all sins — to believe in Christ.' Hesychius, in his commentary on Leviticus (book 1, chapter 2), says: 'Grace, which comes from mercy, is received by faith alone and not by works.' Bernard says: 'Whoever is stricken for his sins and thirsts after righteousness, let him believe in You who justifies the sinner — and being justified by faith alone, he shall have peace with God.' Chrysostom, commenting on Galatians 3, says: 'They said that whoever rests on faith alone is cursed; but Paul shows that it is the one who rests on faith alone who is blessed.' Basil, on humility, says: 'Let a person acknowledge that he lacks true righteousness and that he is justified only by faith in Christ.' Origen, on Romans 3, says: 'We hold that a person is justified by faith apart from the works of the law.' He also says that justification by faith alone is sufficient, so that a person may be justified by believing alone. And: 'It is our task, therefore, to search out who was justified by faith without works. As an example, I think of the thief who was crucified with Christ and cried out to Him: "Lord, remember me when You come in Your kingdom." No other good work of his is recorded in the Gospel, yet for this faith alone Jesus said to him: "Today you shall be with Me in Paradise."'

3. Difference.

The third difference regarding justification concerns the role of good works in it — specifically, how far they are required.

The teaching of the Church of Rome is that there are two kinds of justification — a first and a second, as I have described. The first is when a person, from being evil, is made good; and in this, works are wholly excluded, it being entirely of grace. The second is when a just person is made more just. This second justification, they say, proceeds from works of grace. Just as a person, once born, can grow larger by eating and drinking — though he could not make himself be born in the first place — so a sinner, having received his first justification, may afterward make himself more just through grace. They therefore hold two things: first, that good works are meritorious causes of the second justification, which they call actual justification; second, that good works are means to increase the first justification, which they call habitual justification.

Now let us see how far we may join with them on this point. Our agreement can be stated in three conclusions.

1. Good works done by justified persons please God, are approved by Him, and therefore have a reward.

2. Good works are necessary to salvation in two ways: first, not as causes of it — not as preserving, contributing to, or producing salvation — but only as consequences of faith, in that they are inseparable companions and fruits of the faith that is itself necessary to salvation. Second, they are necessary as markers along the way, and as the way itself directing us to everlasting life.

3. We hold and believe that a righteous person is in a sense justified by works — for the Holy Spirit says plainly and truly in James 2:21 that Abraham was justified by works.

This is the extent of our agreement with them, and the precise point of difference is this: they say we are justified by works as causes of justification; we say we are justified by works as signs and fruits of our justification before God, and in no other sense. In this sense must the passage in James be understood — that Abraham was justified, meaning declared and shown to be truly just by his obedience, even before God. That our doctrine is true will be apparent from the arguments on both sides.

Our reasons.

1. Romans 3:28 says: 'We maintain that a man is justified by faith apart from works of the Law.' Some say that ceremonial works are excluded here; some say moral works; some say works that come before faith. But whatever others may devise to defend themselves, the truth is that Paul excludes all works whatever — as the context of the text itself makes clear. In verse 24 he says we are 'justified as a gift by His grace' — that is, by the pure free gift of God — making clear that a sinner in his justification is entirely passive, doing nothing on his part by which God should accept him for everlasting life. In verse 27 he says that justification by faith excludes all boasting. All kinds of works are therefore excluded — especially those that are most apt to become a source of pride, namely good works. For if a sinner, after being justified by Christ's merit, were further justified by his own works, he would have grounds for boasting in himself. And lest there be any doubt about Paul's meaning, read Ephesians 2:8-9: 'By grace you have been saved through faith; and that not of yourselves, it is the gift of God; not as a result of works, so that no one may boast.' Here Paul excludes all and every work, including specifically works of grace — as is clear from what follows: 'For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.' Let the papists tell me what works God has prepared for the regenerate to walk in, if not the most excellent works of grace — and then let them see how completely Paul excludes even these from the work of justification and salvation.

2. Galatians 5:3 says: 'I testify again to every man who receives circumcision, that he is under obligation to keep the whole Law' — and such a person is severed from Christ. Here Paul argues against those who would be saved partly by Christ and partly by the works of the law. My argument follows from this. Paul's foundation is: if a person wishes to be justified by works, he is bound to fulfill the entire law in all its rigor. My further point is that no person can fulfill the law in all its rigor. The lives and works of even the most righteous people are imperfect and stained with sin — which is why they are taught daily to pray: 'Forgive us our debts.' Our knowledge is imperfect, and therefore our faith, repentance, and sanctification are correspondingly imperfect. The regenerate person is partly flesh and partly spirit, so even his best works are partly from the flesh and only partially spiritual. Therefore, to bind any person to the full rigor of the whole law is effectively to bind him to his own damnation.

3. Election to salvation is by grace, apart from works; therefore, the justification of a sinner is by grace alone, apart from works. The principle here is certain: the cause of a cause is the cause of what that cause produces. Grace apart from works is the cause of election, and election is the cause of our justification; therefore, grace apart from works is the cause of our justification.

4. A person must first be fully justified before he can perform a good work, since the person must first be accepted by God before his works can be accepted. But the person of a sinner cannot please God until he is perfectly justified; therefore, until he is justified, he cannot perform so much as one good work. Good works therefore cannot be any meritorious cause of justification — they come after justification both in time and in the order of nature. In short: while they assert two distinct justifications, we acknowledge that there are degrees of sanctification — but justification is only one, consisting in the forgiveness of sins and God's acceptance of us for everlasting life through Christ. This one justification has no degrees; it is complete from the very first moment.

Objections of Papists.

Psalm 7:8 says: 'Judge me, O Lord, according to my righteousness.' From this they argue: if David is to be judged according to his righteousness, then he may be justified by it; David desires to be judged by his righteousness; therefore he was justified by it. Answer: There are two kinds of righteousness — the righteousness of the person, and the righteousness of the cause or action. The righteousness of the person is what makes him accepted by God for everlasting life. The righteousness of the action or cause is when God judges that an action or case is good and just. In this psalm, David is speaking only of the righteousness of his action — the innocence of his cause — since he had been falsely accused of seeking the throne. Similarly, Psalm 106:31 says that Phinehas's act of killing Zimri and Cozbi 'was reckoned to him as righteousness' — not because it satisfied the full rigor of the law, which no one act could fulfill, but because God accepted it as a just act and a token of his righteousness and zeal for God's glory.

Objection 2. Scripture says in many places that those who do good works are blessed. Psalm 119:1 says: 'Blessed are those whose way is blameless, who walk in the law of the Lord.' Answer: The person who strives to keep God's commandments is indeed blessed. But he is not blessed simply because he does so — he is blessed because he is in Christ, through whom he does so. His obedience to God's law is a sign of that.

Objection 3. When a person confesses his sins and humbles himself through prayer and fasting, God's wrath is appeased and withheld; therefore prayer and fasting are causes of justification before God. Answer: People who truly humble themselves through prayer and fasting do indeed appease God's wrath — but not properly through these acts themselves. It is through the faith expressed and demonstrated in them, by which they lay hold of what actually appeases God's wrath: the merit of Christ, in whom the Father is well pleased, and for whose sake alone He is well pleased with us.

Objection 4. Various people in Scripture are commended for their perfection — Noah, Abraham, Zechariah, and Elizabeth. And Christ commands us all to be perfect. Where there is any perfection of works, those works may justify. Answer: There are two kinds of perfection: perfection in breadth and perfection in degree. Perfection in breadth is when a regenerate person, having the seeds of all necessary virtues, endeavors to obey God not in just some areas but in every part of the law — as Josiah turned to God according to all the law of Moses. Perfection in degree is when a person keeps every commandment of God in the fullest possible measure and with complete rigor. The commands to be perfect, and the examples of perfection in Scripture, must be understood as referring to perfection in breadth — not perfection in degree, which cannot be achieved in this life, even though we must strive daily to come as close to it as we possibly can.

Objection 5. 2 Corinthians 4:17 says: 'Momentary, light affliction is producing for us an eternal weight of glory far beyond all comparison.' If afflictions work our salvation, then works also do the same. Answer: Afflictions work salvation not as causes that produce it, but as means that direct us toward it. We must always regard works in the matter of our salvation in this same way — as a road or a marker directing us toward glory, not as a cause that produces it. As Bernard says: works are the way to the kingdom, not the cause of reigning there.

Objection 6. We are justified by the same thing by which we are judged; but we are judged by our good works; therefore we are also justified by them. Answer: The premise is false. Judgment is an act of God that declares a person to be just who is already just; justification is a separate act of God by which He makes just the person who is by nature unjust. Therefore it is entirely fitting that the final judgment should proceed on the basis of works — for works are the most suitable means to examine every person's case and to declare publicly whom God has justified in this life.

Objection 7. Wicked people are condemned for evil works; therefore righteous people are justified by good works. Answer: The reasoning does not hold, because there is a fundamental difference between evil and good works. An evil work is perfectly evil and therefore deserves condemnation. But no good work that any person performs is perfectly good — and therefore it cannot justify.

Objection 8. To believe in Christ is a work, and by it we are justified. If one work justifies, why may we not be justified by all the works of the law? Answer: Faith must be understood in two ways: first, as a work, quality, or virtue; second, as an instrument — a hand reaching out to receive the merit of Christ. We are justified by faith not as it is a work, virtue, or quality, but as it is an instrument that receives and applies the very thing by which we are justified. Therefore, when we say 'we are justified by faith,' it is a figurative way of speaking. Faith considered in itself makes no one righteous. Nor does the act of faith — the reaching out — justify. What justifies is the object of faith: Christ's obedience, which faith lays hold of.

These are the main arguments commonly used on their side, and as we have seen, they carry no weight. Our conclusion, therefore, is this: works do have a place in relation to justification, and we are justified by them — but only as signs and effects, not as causes. The beginning, middle, and completion of our justification rests entirely in Christ. This is why John says: 'If anyone sins' — that is, if a person who is already justified sins — 'we have an Advocate with the Father, Jesus Christ the righteous; and He Himself is the propitiation for our sins.' To make our good works means or causes of our justification is to make every person his own savior.