Chapter 13. That There Are Two Things to Be Marked in Free Justification

And here are always two things to be principally looked to: that is to say, that there may remain to the Lord his glory undiminished and as it were wholly and perfectly maintained, and to our consciences an untroubled quietness and calm tranquility before his judgment. We see how often and how earnestly the Scripture exhorts us, to give only to God a confession of praise, when we treat of righteousness. And the Apostle testifies, that this was the Lord's principal purpose of giving us righteousness in Christ, that he might show his own righteousness. And what a showing that should be, he declares immediately after: that is, if he alone be known to be righteous, and that justified him that is of the faith of Jesus Christ. You see that the righteousness of God is not sufficiently set out, unless he alone be accounted righteous, and does communicate the grace of righteousness to them that deserve it not. By this means he will have every mouth to be stopped, and the whole world to be made subject to him. For while man has anything to speak in his own defense, so long there is somewhat taken away from the glory of God. So in Ezekiel he teaches how much we glorify his name by acknowledging our own wickedness. You shall remember (says he) the ways and all the wicked doings with which you have been defiled. And you shall be displeased with yourselves in your own sight, in all the evils that you have committed. And you shall know that I am the Lord, when I shall do good to you for my own name's sake, and not according to your most wicked offenses. If these things be contained in the true knowledge of God, that we being bruised with knowledge of our own iniquity, should consider that he does good to us whereas we be unworthy of it: why then do we to our great hurt attempt to steal away from the Lord any portion, be it never so small, of the praise of his free goodness? Likewise Jeremiah when he cries out, Let not the wise man glory in his wisdom, or the rich man in his riches, or the strong man in his strength, but let him that glories, glory in the Lord: does he not there declare that somewhat is diminished from God's glory, if man glory in himself? To this purpose truly does Paul apply those words, when he teaches that all the parts of our salvation are reposed in Christ, that we should not glory but in the Lord. For his meaning is that he rises up against God and darkens his glory, whoever thinks that he has anything, be it never so little, of his own.

This is the truth, we never truly glory in him, unless we be utterly put from our own glory. On the other side, this is to be held for a catholic principle, that all they glory against God that glory in themselves. For Paul judges that only by this means the world is made subject to God, when all matter to glory upon is utterly taken from men. Therefore Isaiah, when he declares that Israel shall have their justification in God, says also that they shall there also have their praise: as though he should say, that the Lord to this end justifies the elect that they should glory in him and in nothing else. But how we ought to be praised in the Lord, he had taught in the verse next before: that is, that we should swear that our righteousness and strength are in the Lord. Note that there is not required a bare confession, but confirmed with an oath, that a man should not think that he shall be discharged with I know not what feigned humility. And let no man here allege for excuse, that he does not glory when without arrogance he acknowledges his own righteousness: for there can be no such estimation but it engenders confidence, nor confidence but it breeds glory. Therefore let us remember that in all the disputation of righteousness we must have regard to this end, that the praise of it remain with the Lord whole and perfect. For as much as for declaration of his righteousness (as the Apostle testifies) he has poured out his grace upon us, that he might be just and justifying him that is of the faith of Christ. Therefore in another place, when he had taught that the Lord gave us salvation, to set out the glory of his name, afterward as it were repeating the same thing he adds: you are saved by grace and by the gift of God, not by works, that none should glory. And when Peter tells that we are called to hope of salvation that we should declare the powers of him that has called us out of darkness into his marvelous light, without doubt his meaning is so to make the only praises of God to sound in the ears of the faithful, that they should with deep silence suppress all arrogance of the flesh. In sum, man cannot without robbery of God challenge to himself any one crumb of righteousness: because even so much is plucked and taken away from the glory of God's righteousness.

Now if we ask by what means the conscience may be quieted before God, we shall find no other means but if free righteousness be given us by the gift of God. Let us always think upon this saying of Solomon, 'Who shall say, I have cleansed my heart, I am made clean from my sin?' Truly there is no man that shall not be overwhelmed with infinite filthiness. Therefore let even the most perfect man descend into his own conscience, and call his doings to account: what end shall he have? Shall he sweetly rest as though all things were in good order between him and God? And shall he not rather be vexed with terrible torments, when he shall feel matter of damnation abiding in himself if he be judged according to his works? The conscience, if it look upon God, must of necessity either have assured peace with his judgment, or be besieged with the terrors of hell. Therefore we profit nothing in disputing of righteousness unless we establish such a righteousness, with the steadfastness of which our soul may be stayed in the judgment of God. When our soul shall have whereby it may both without fear appear before the face of God, and receive his judgment, unshaken, then and not till then let us know that we have found an unfeigned righteousness. Therefore not without cause the Apostle stands so much upon this point, with whose words I had rather express it than with my own. If (says he) the promise of inheritance be of the law, faith is made void, the promise is made abolished. He first infers that faith is annulled and made void if the promise of righteousness has respect to the merits of our works, or does hang upon the keeping of the law. For so could never any man assuredly rest in it: because it could never come to pass that any man might assuredly determine with himself that he had satisfied the law, as indeed never any man does by works fully satisfy it. Of which, that we should not need to seek far for testimonies to prove it, every man may be a witness to himself that will with a right eye behold himself. And hereby appears, in how deep and dark corners hypocrisy buried the minds of men, while they so carelessly bear with themselves, that they stick not to set their own flatteries against the judgment of God, as though they would bind to a stay of his judicial proceeding, but the faithful that do sincerely examine themselves, are grieved and tormented with a far other manner of carefulness. Therefore there should so enter into all minds a doubting, and at length a very despair where each man for himself should make account, with how great a burden of debt he is still overpressed, and how far he is from the condition with which he is charged. Lo, how faith is by this means already suppressed and extinguished. For to waver, to vary, to be carried up and down, to stick fast in doubting, to be held in suspense, to stagger, and at length to despair, is not to trust: but to strengthen your mind with constant certainty and perfect assuredness, and to have upon which to rest and fasten your foot.

He also adjoins another thing, that is, that the promise shall thereby be made of no effect and void. For if the fulfilling thereof does hang upon our deserving, when shall we come thus far as to deserve the bountifulness of God? Also this second point hangs upon the former: for the promise shall not be fulfilled but to them that believe it. Therefore if faith has fallen, there shall remain no force of the promise. Therefore the inheritance is of faith, that it may be according to grace, to establish the promise. For it is abundantly well established when it rests upon the only mercy of God: because his mercy and truth are with a perpetual knot joined together, that is to say, whatever God mercifully promises, he also faithfully performs. So David, before he required salvation by the word of God, first determined the cause thereof to be in his mercy. Let your mercies (says he) come to me, your salvation according to your word. And rightly: because God is by no other means persuaded to make the promise, but of his own mere mercy. Therefore we must herein stay, and deeply fasten all our hope, and not look to our own works to seek any help of them. And that you should not think that I herein speak any new thing: Augustine does also teach that we ought so to do. Christ (says he) shall reign forever in his servants, God has promised it, God has said it, and if that be not enough, God has sworn it. Therefore, forasmuch as the promise is established, not according to our deservings, but according to his mercy, no man ought to speak fearfully of that of which he cannot doubt. Bernard also says: the disciples of Christ say, Who can be saved? But he answered: this is impossible with men, but it is not impossible with God. This is all our confidence, this is our only comfort, this is the whole ground of our hope, but being assured of the possibility, what say we of his will? Who knows whether he be worthy of love or hatred? Who has known the Lord's meaning? Or who has been his counselor? Here now faith must of necessity help us, here must his truth succor us, that that which is hidden from us in the heart of the Father, may be revealed by the Spirit, and his Spirit testifying it may persuade our hearts that we are the sons of God. And it may persuade us by calling and justifying us freely by faith, in which things there is as it were a certain middle passage from the eternal predestination to the glory that is to come. Briefly let us thus conclude. The Scripture declares that the promises of God are not established, unless they be taken hold of with assured confidence of conscience: and wherever there is any doubting or uncertainty it pronounces that they be void. Again, that pronounces that they do nothing but stagger and waver if they rest upon our own works. Therefore we must needs either lose righteousness, or we must not consider our own works, but only faith must take place, whose nature is this, to lift up her ears and shut her eyes, that is to say, to be heedfully bent to the promise only, and to turn away her thought from all man's worthiness or deserving. So is the notable prophecy of Zechariah fulfilled, that when the wickedness of the land shall be done away, a man shall call his friend under his vine and under his fig tree, where the Prophet declares that the faithful do no otherwise enjoy true peace but after obtaining of the forgiveness of sins. For this caveat is to be remembered in the Prophets, that when they speak of the kingdom of Christ, they set out the outward blessings of God as figures of the spiritual things. Whereupon Christ is called both the king of peace and our peace, because he appeases all the troublesome motions of conscience. If we seek by what means he does it, we must needs come to the sacrifice by which God is appeased. For he shall never cease to tremble for fear that shall not determine that God is appeased by the only satisfactory cleansing wherein Christ has sustained his wrath. Finally peace is nowhere else to be sought for but in the [reconstructed: merits] of Christ our Redeemer.

But why do I use so dark a testimony? Paul everywhere denies that there is peace or quiet joy left to consciences, unless it be determined that we be justified by faith. And he therewith declares from where that assuredness comes, namely when the love of God is poured into our hearts by the Holy Spirit: as if he had said, that our consciences can not otherwise be quieted, unless we be certainly persuaded that we please God. Whereupon also in another place he cries out in the person of all the godly, Who shall sever us from the love of God, which is in Christ? Because we shall tremble even at every little breath, till we be arrived into that haven: but we shall be without care even in the darkness of death, so long as the Lord shall show himself a pastor to us. Therefore whoever prattle that we are justified by faith, because being regenerate we are just by living spiritually: they never tasted the sweetness of grace, to consider that God will be merciful to them. Whereupon also it follows, that they do no more know the manner of praying rightly, than Turks and whatever other profane nations. For (as Paul witnesses) it is no true faith unless it teaches and puts us in mind of the most sweet name of Father, yes unless it opens our mouth freely to cry out Abba Father. Which in another place he more plainly expresses, where he says that in Christ we have boldness and entry in confidence by the faith of him. Truly this does not come to pass by the gift of regeneration: which as it is always imperfect in this flesh, so it contains in itself manifold matter of doubting. Therefore we must of necessity come to this remedy, that the faithful should determine that they may by no other right hope for the inheritance of the heavenly kingdom, but because being grafted into the body of Christ they are freely accounted righteous. For as touching justification, faith is a thing merely passive, bringing nothing of our own to the recovering of the favor of God, but receiving of Christ that which we want.

There are always two things to be kept in view above all others: that God's glory should remain undimmed and fully preserved, and that our consciences should have undisturbed quietness and calm before His judgment. We see how often and how earnestly Scripture calls us to give God alone the confession of praise when we are dealing with righteousness. The apostle testifies that this was the Lord's chief purpose in giving us righteousness in Christ — to display His own righteousness. And what that display consists of, he immediately explains: that God alone is known to be righteous, and justifies the one who is of the faith of Jesus Christ. You see that the righteousness of God is not fully displayed unless He alone is counted righteous, and He communicates the grace of righteousness to those who do not deserve it. In this way He intends every mouth to be stopped and the whole world to stand accountable before Him. For as long as a person has anything to say in his own defense, something is taken away from God's glory. So in Ezekiel, God shows how much we glorify His name by acknowledging our own wickedness: 'You shall remember your ways and all your deeds with which you have defiled yourselves. You shall loathe yourselves in your own sight in all the evils you have committed. And you shall know that I am the Lord, when I deal with you for My name's sake, not according to your evil ways or your corrupt deeds.' If true knowledge of God involves being humbled by awareness of our own iniquity and recognizing that He does good to us when we are unworthy of it — why then do we, to our own great harm, attempt to steal from the Lord even the smallest part of the praise due to His free goodness? Likewise, when Jeremiah cries out, 'Let not the wise man boast in his wisdom, or the mighty man in his might, or the rich man in his riches, but let the one who boasts boast in this, that he knows and understands the Lord' — does he not declare that something is taken from God's glory whenever a person boasts in himself? This is exactly the purpose to which Paul applies those words when he teaches that all the parts of our salvation are placed in Christ, so that we should 'boast in the Lord.' His meaning is that whoever thinks he possesses anything — however small — of his own rises up against God and darkens His glory.

This is the truth: we never truly glory in God unless we are completely stripped of our own glory. Conversely, this must be held as a universal principle: all who glory in themselves glory against God. Paul judges that the world is made subject to God only when every ground of boasting is completely taken away from people. Therefore Isaiah, when he declares that Israel will find their justification in God, also says they will find their praise there — as though to say that the Lord justifies the elect in order that they might glory in Him and in nothing else. But how we are to glory in the Lord he had taught in the verse just before: that we should declare our righteousness and strength to be in the Lord. Note that a bare confession is not enough — it must be confirmed with an oath, so that a person does not think he is discharged by some vague show of feigned humility. Let no one excuse himself by saying that he is not boasting when he acknowledges his own righteousness without arrogance — for any such self-assessment produces confidence, and confidence produces boasting. Therefore let us remember that in all discussion of righteousness we must keep this goal in view: that all praise of righteousness belongs fully and perfectly to the Lord. For in declaring His righteousness, as the apostle testifies, He has poured out His grace upon us so that He might be just and the justifier of the one who has faith in Jesus. Therefore in another place, after teaching that the Lord gave us salvation to display the glory of His name, Paul as if repeating the same point adds: 'For by grace you have been saved through faith, and that not of yourselves, it is the gift of God — not of works, so that no one may boast.' And when Peter says that we are called to a living hope of salvation in order that we may declare the praises of Him who called us out of darkness into His marvelous light, his meaning is surely to sound out the praises of God alone in the ears of the faithful, so that all arrogance of the flesh is buried in silence. In short, a person cannot claim for himself even the smallest crumb of righteousness without robbing God — for even that much would be taken and removed from the glory of God's righteousness.

Now if we ask by what means the conscience may find peace before God, we will find no other way than by receiving righteousness as a free gift from God. Let us always keep in mind this word of Solomon: 'Who can say, I have cleansed my heart, I am pure from my sin?' There is no person who will not be overwhelmed with endless filthiness. Therefore let even the most upright person descend into his own conscience and examine his deeds — where will it end? Will he rest peacefully as though everything between him and God were in good order? Will he not rather be tormented with terrible anguish when he finds within himself grounds for condemnation if he is judged according to his works? The conscience, when it stands before God, must of necessity either have firm peace with His judgment or be besieged by the terrors of hell. We therefore accomplish nothing in any discussion of righteousness unless we establish a righteousness firm enough to sustain the soul before God's judgment. Only when our soul has a foundation from which it can stand without fear before God's face and receive His verdict unshaken — only then may we know that we have found genuine righteousness. This is why the apostle dwells so insistently on this point, and I prefer to express it in his words rather than my own. 'If the inheritance is based on law, faith is made void and the promise is nullified.' He first concludes that faith is annulled and voided if the promise of righteousness depends on the merits of our works or on keeping the law. For then no one could ever rest in it with assurance — since no one could ever determine with certainty that he had fully satisfied the law, and indeed no one ever does fully satisfy it through works. We do not need to look far for proof of this. Every person can be a witness to himself, if he will honestly examine himself. This also reveals how deeply and darkly hypocrisy buries people's minds — that they deal so carelessly with themselves, not hesitating to set their own flattering self-assessments against God's judgment, as if they could bring His judicial proceedings to a halt. But the faithful who honestly examine themselves are afflicted and tormented by a very different kind of concern. Doubt, and ultimately despair, would overtake every mind if each person were to honestly reckon how great a burden of debt still presses down on him and how far short he falls of what is required. This is how faith is already suppressed and extinguished by such a system. To waver, to fluctuate, to be tossed back and forth, to be stuck in doubt, held in suspense, staggering, and finally despairing — that is not trust. Trust is strengthening your mind with constant certainty and firm assurance, having something solid on which to stand and anchor your foot.

Paul also adds a second point: that the promise is thereby made void and of no effect. For if its fulfillment depends on what we deserve, when will we ever rise to the point of deserving God's bounty? This second point also follows from the first: the promise will only be fulfilled to those who believe it. Therefore if faith has fallen, the force of the promise falls with it. 'The inheritance is of faith, so that it may be according to grace, to confirm the promise' — for it is firmly established when it rests on God's mercy alone. His mercy and His truth are joined together in an unbreakable bond: whatever God mercifully promises, He also faithfully performs. So David, before asking for salvation by God's word, first grounded the cause of it in God's mercy: 'Let Your mercies come to me, Your salvation according to Your word.' Rightly so — for God is moved to make His promise by nothing other than His own mercy. Therefore we must rest here, anchoring our entire hope firmly in this, and not look to our own works for any help. Lest you think this is something new I am saying, Augustine teaches the same: 'Christ shall reign forever in His servants — God has promised it, God has said it, and if that is not enough, God has sworn it. Therefore, since the promise is established not according to our deserving but according to His mercy, no one should speak fearfully about what he cannot doubt.' Bernard also says: 'The disciples of Christ say, Who then can be saved? He answered: with men this is impossible, but with God all things are possible. This is all our confidence, this is our only comfort, this is the whole ground of our hope.' But being assured that salvation is possible — what do we say about God's will? 'Who knows whether he is worthy of love or hatred? Who has known the mind of the Lord, or who has been His counselor?' 'Here faith must help us. Here His truth must come to our aid, so that what is hidden in the Father's heart may be revealed by the Spirit, and His Spirit, bearing witness, may persuade our hearts that we are sons of God. He persuades us by calling us and justifying us freely by faith — through which there is as it were a middle passage from eternal predestination to the glory that is to come.' To conclude briefly: Scripture declares that God's promises are not confirmed unless they are grasped with the firm confidence of conscience, and wherever there is doubt or uncertainty it pronounces them void. It also declares that they do nothing but waver and stagger when they rest on our own works. Therefore we must either abandon righteousness entirely, or we must cease to look to our own works — faith alone must take the place, and faith by its very nature listens intently and shuts its eyes: that is, it focuses entirely on the promise and turns away from all consideration of human worthiness or deserving. So is fulfilled the notable prophecy of Zechariah, that when the wickedness of the land is removed, a man will call his neighbor to sit under his vine and under his fig tree — where the prophet declares that the faithful enjoy true peace only after obtaining forgiveness of sins. This caution must be remembered about the prophets: when they speak of the kingdom of Christ they describe outward blessings as figures of spiritual realities. Therefore Christ is called both the King of peace and our peace, because He calms all the troubled motions of conscience. If we ask how He does this, we are brought back to the sacrifice by which God is appeased. For the person who does not settle in his heart that God is appeased by the one satisfactory atonement in which Christ bore His wrath will never cease to tremble. Peace is nowhere else to be found but in the merits of Christ our Redeemer.

But why do I use such obscure testimony? Paul everywhere denies that peace or quiet joy remains for consciences unless it is settled that we are justified by faith. He also declares from where that assurance comes — namely, when the love of God is poured into our hearts by the Holy Spirit. It is as if he were saying that our consciences can be quieted in no other way than by being firmly persuaded that we please God. Therefore in another place he cries out on behalf of all the godly: 'Who shall separate us from the love of God which is in Christ?' For we will tremble at every small breath until we have arrived in that harbor — but we can be without fear even in the shadow of death, so long as the Lord shows Himself our shepherd. Therefore those who chatter that we are justified by faith because, being regenerate, we live spiritually and thus are just — they have never tasted the sweetness of grace, of considering that God will be merciful to them. It follows also that they do not know how to pray rightly any more than Turks or any other unbelieving people. For as Paul testifies, it is not true faith unless it teaches us and puts on our lips the tender name of Father — indeed, unless it opens our mouth to cry freely, 'Abba, Father.' He expresses this more plainly in another place, where he says that in Christ we have boldness and access in confidence through faith in Him. This does not come through the gift of regeneration — for regeneration, being always imperfect in this flesh, contains within itself abundant material for doubt. We must therefore come to this remedy: that the faithful settle in their hearts that they may hope for the inheritance of the heavenly kingdom by no other right than this — that being grafted into the body of Christ, they are freely counted righteous. For in justification, faith is entirely passive, bringing nothing of our own to the recovery of God's favor but receiving from Christ what we lack.