Chapter 14. What Is the Beginning of Justification, and the Continual Proceedings Thereof

That the matter may be made more plain, let us search what may be the righteousness of man in the whole course of his life, and let us make four degrees thereof. For men either, being endowed with no knowledge of God, are drowned in idolatry; or being entered into profession by sacraments, denying God with uncleanness of life whom they confess with mouth, they are Christ's no further than in name; or they be hypocrites, which cover the wickedness of their hearts with vain deceitful colors; or being regenerate by the Spirit of God, they endeavor themselves to true holiness. Specially when they are to be judged by their natural gifts, from the crown of their head to the sole of their foot, there shall not be found one spark of goodness — unless perhaps we will accuse the Scripture of falsehood, when it sets out all the sons of Adam with these titles, that they be of wayward and stubborn heart, that all the imagination of their heart is evil from their infancy, that their thoughts be vain, that they have not the fear of God before their eyes, that none of them understands or seeks God — briefly, that they be flesh, by which word are understood all those works which Paul rehearses: fornication, uncleanness, unchastity, riotousness, worshipping of idols, witchcraft, enmities, contentions, emulations, angers, dissensions, sects, envies, manslaughters, and whatever filthiness and abomination may be devised. This indeed is the worthiness with confidence whereof they must be proved. But if any among them excel with such honesty of manners as may have some show of holiness among men, yet because we know that God regards not the outward glittering, we must search the very fountain of works, if we will have them to avail anything to righteousness. We must (I say) thoroughly look into them, from what affection of heart these works proceed. But although here lies open a most large field to discourse in, yet because the matter may be declared in very few words, I will follow as much as I may a brevity in teaching.

First I deny not that whatever excellent gifts appear in the unbelievers, they are the gifts of God. Neither do I so differ from common judgment, that I would affirm that there is no difference between the justice, temperance, and equity of Titus and Trajan, and the rage, intemperance, and cruelty of Caligula, or Nero, or Domitian; between the filthy lusts of Tiberius, and in this behalf the continence of Vespasian; and (that we may not dwell upon some special virtues or vices) between the observing and the despising of right and laws. For there is so great a difference of right and wrong, that it appears even in the dead image thereof. For what thing shall there remain well ordered in the world, if we confound these together? Therefore such a difference between honest and dishonest doings, the Lord has not only engraved in the minds of all men, but also does often confirm it with the dispensation of his providence. For we see how he extends many blessings of this present life to them that among men do follow virtue. Not because the outward image of virtue deserves so much as the least benefit of his, but so it pleases him to declare by proof how much true righteousness pleases him, when he suffers even outward and feigned righteousness not to be without reward. Whereupon follows that which we even now confessed, that these virtues, such as they be, or rather images of virtues, are the gifts of God, inasmuch as there is nothing in any wise praiseworthy, which proceeds not from him.

But nevertheless it is true which Augustine writes, that all they that are strangers from the true religion of the one God, however they be accounted worthy of admiration for opinion of virtue, are not only worthy of no reward, but rather are worthy of punishment, because they do with defiling of heart besmirch the pure good things of God. For though they be the instruments of God, to preserve the fellowship of men with justice, continence, temperance of mind, valor, and wisdom, yet they do very evilly execute these good works of God, because they are restrained from evil doing, not by sincere love of goodness, but either by only ambition, or by love of themselves, or by some other crooked affection. Whereas therefore they are corrupt by the very uncleanness of heart as by their beginning, they are no more to be reckoned among virtues, than those vices, which are wont to deceive by reason of nearness and likeness of virtue. Finally when we remember, that the end of that which is right, ever is that God be served — whatever tends to any other end, forthwith worthily loses the name of right. Because therefore they have not respect to the mark which the wisdom of God appoints — although the thing that they do seem good in doing, yet by a wrongful end it is sin. He concludes therefore that all the Fabricii, Scipios, and Catos, in all these excellent acts of theirs, yet sinned in this behalf, that whereas they lacked the light of faith, they did not apply them to that end to which they ought to have applied them; and that for that cause, true righteousness was not in them, for as much as duties are not weighed by the doings, but by the ends.

Moreover if it be true which John says, that there is no life without the Son of God, whoever have no part in Christ, whatever manner of men so ever they be, whatever they do or go about, yet they run forward with their whole course into destruction and the judgment of eternal death. After this reason, is that said of Augustine: "Our religion discerns the righteous from the unrighteous, not by law of works, but by the very law of faith, without which, those that seem good works are turned into sins." Therefore the same Augustine says very well in another place, when he compares the endeavor of such men to running out of the way. For how much faster a man runs out of the way, so much further he is from the mark, and therefore is made so much more miserable. Therefore he affirms that it is better to halt in the way, than to run out of the way. Finally it is certain that they are evil trees, inasmuch as without the communicating of Christ there is no sanctification. They may therefore bear fair fruits and beautiful to the eye, yes and sweet in taste, but in no wise good fruits. Hereby we easily perceive that whatever man thinks, purposes, or does, before that he be reconciled to God by faith, is accursed, and not only of no value to righteousness, but of certain deserving to damnation. And why dispute we hereof as of a doubtful thing, since it is already proved by the witness of the apostle, that it is impossible that any man may please God without faith.

But there shall yet appear a plainer proof, if the grace of God be in comparison, directly set against the natural state of man. For the scripture cries out everywhere, that God finds nothing in man by which he may be provoked to do good to him, but with his own free goodness prevents him. For what can a dead man do to attain life? But when he enlightens us with the knowledge of himself, he is said to raise us from death, and to make us a new creature. For we see that often, especially by the Apostle, the goodness of God is set forth to us by this title. God (says he) who is rich in mercy, for the great love with which he loved us, even when we were dead by sins, has made us alive together in Christ, etc. In another place, where under the figure of Abraham he treats of the general calling of the faithful, he says: it is God that gives life to the dead, and calls those things that are not, as though they were. If we be nothing, what (I beseech you) can we do? Therefore the Lord strongly beats down this arrogance, in the history of Job, in these words: who prevents me, and I shall render it to him? for all things are mine. Which sentence Paul expounding applies it to this, that we should not think that we bring anything to the Lord but mere shame of neediness and emptiness. Therefore in the place above cited, to prove that we have come into the hope of salvation by his grace alone, not by works, he alleges that we are his creatures because we are new begotten in Christ Jesus, to the good works which he has prepared that we should walk in them: as if he had said: which of us may boast that he has with his righteousness provoked God, since our first power to do good proceeds out of regeneration? For as we are made by nature, oil shall sooner be wrung out of a stone, than a good work out of us. Truly it is wonderful if man being condemned of so great a shame, dare yet say that there remains anything with him. Therefore let us confess with this noble instrument of God, that we are called of God with a holy calling, not according to our works, but according to his purpose and grace: and that the kindness and love of God our Savior toward us has appeared, because he has saved us, not by the works of righteousness which we have done, but according to his own mercy: that being justified by his grace, we might be made the heirs of eternal life. By this confession we despoil man of all righteousness even to the least little piece thereof, until he be by only mercy regenerated into hope of eternal life: since if the righteousness of works does bring anything toward the justifying of us, it is falsely said that we are justified by grace. Truly the apostle had not forgotten himself, when he affirmed justification to be of free gift, which in another place reasons that grace is now not grace, if works do anything avail. And what other thing does the Lord mean, when he says that he came not to call righteous men but sinners? If only sinners are received, why seek we an entry by feigned righteousnesses?

Still this same thought has now and then recourse to my mind, that it is peril lest I should do wrong to the mercies of God, which do so carefully travail in proving of this thing as though it were doubtful or dark. But because our enviousness is such, as unless it be most straightly thrust out of place, it never yields to God that which is his, I am compelled to tarry somewhat the longer upon it. Yet for as much as the scripture is clear enough in this matter, I will in fighting rather use the words thereof than mine own. Isaiah, when he has described the universal destruction of mankind, does immediately after very fitly adjoin the order of restoring. The Lord has seen, and it seemed [reconstructed: displeasing] in his eyes. And he saw, that there is no man: and he marveled that there is none that offers himself: and he has set salvation in his own arm, and has strengthened himself with his own righteousness. Where are our righteousnesses if it be true which the prophet says: that there is no man that helps the Lord in recovering his salvation? So another prophet, where he brings in the Lord, discoursing of the reconciling of sinners to himself, says: I will espouse you to me forever, in righteousness, judgment, grace and mercy. I will say to her that has not obtained mercy, you have obtained mercy. If such covenant, which it is certain to be the first conjoining that we have with God, stands upon the mercy of God there is left no foundation of our own righteousness. And I would gladly learn of those men who [reconstructed: claim] that man meets God with some righteousness of works, whether they think that there is any righteousness at all, but that which is acceptable to God. If it be madness to think so, what acceptable thing to God can proceed from his enemies, whom he wholly abhors with all their doings? That all we, I say, are the deadly and professed enemies of our God, the truth itself testifies, until being justified, we are received into friendship. If justification [reconstructed: be] the beginning of love, what righteousness of works shall go before [illegible] John, to turn away that pestilent arrogance, does diligently put us in mind how we did not first love him. And the very same thing the Lord had long before taught by his prophet: I will love you, says he, with a free love, because my anger is turned. Certainly his love is not provoked by works if it has of its own accord inclined itself to us. But the rude common sort of men think it to be nothing else, but that no man has deserved that Christ should perform our redemption: yet that to the entering into the possession of redemption, we are helped by our own works. Indeed, but however we are redeemed of Christ, yet until we are by the calling of the Father grafted into the communion of him, we are both heirs of darkness and death and the enemies of God. For Paul teaches that we are not cleansed and washed from our uncleannesses by the blood of Christ, until the Holy Ghost works the cleansing in us. Which same thing Peter, meaning to teach, declares that the sanctifying of the Spirit avails to obedience and the sprinkling of the blood of Christ. If we are by the Spirit sprinkled with the blood of Christ to cleansing, let us not think that before such watering we are any other than a sinner is without Christ. Let this therefore remain certain, that the beginning of our salvation is as it were a certain resurrection from death to life: because when for Christ's sake it is given to us to believe in him, then we first begin to pass from death into life.

Under this sort are comprehended they which have in the division above set been noted for the second and third sort of men. For the uncleanness of conscience proves that both of them are not yet regenerate by the Spirit of God. And again, whereas there is no regeneration in them, this proves the want of faith. Whereby it appears that they are not yet reconciled to God, nor yet justified in his sight: forasmuch as these good things are not attained, but by faith. What can sinners being estranged from God bring forth, but that which is accursed in his judgment? With this foolish boldness indeed, both all wicked men are puffed up, and specially hypocrites: because however they know that their whole heart swarms full of filthiness, yet if they do any works that have a show of goodness, they think them worthy that God should not despise them. From this grows that pernicious error, that being proved guilty of a wicked and mischievous mind, yet they cannot be driven to confess themselves void of righteousness: but even when they acknowledge themselves unrighteous, because they cannot deny it, yet they arrogantly claim some righteousness to themselves. This vanity the Lord excellently well confutes by the prophet: Ask (says he) the priests, saying: if a man carry sanctified flesh in the hem of his garment, and puts to it bread or other food, shall it be sanctified? The priests answered: No. And Haggai said: If a defiled man in soul touch any of such things, shall it be defiled? The priests answered: it shall be defiled. Haggai said: So is this people before my face, says the Lord: and so all the work of their hands, and all things that they offer to me shall be defiled. I would to God that this saying might either get full credit with us, or well be settled in our remembrance. For there is no man, though he be otherwise in his whole life never so heinous a wicked doer, that can abide to be persuaded, that which the Lord here plainly pronounces. The naughtiest man, as soon as he has performed one or two doubtful deeds of the law, doubts not that it shall be accounted to him for righteousness. But the Lord cries to the contrary, that there is no sanctification gotten thereby, unless the heart be first well cleansed. And not contented with that, he affirms that all the works, whatever they are, that proceed from sinners, are defiled with uncleanness of the heart. Therefore let the name of righteousness depart from these works which are by the Lord's own mouth condemned of filthiness. And with how fitting a similitude does he show the same? For it might have been objected, that whatever the Lord had commanded, was inviolably holy. But he on the contrary side sets against them, that it is no marvel, if those things that are hallowed by the law of the Lord, are defiled with the filthiness of naughty men: whereas an unclean hand profanes a holy thing with touching it.

The same matter he excellently well handles in Isaiah. Offer not (says he) sacrifice in vain: incense is abomination to me: my soul hates your Calendars and solemnities. They are become tedious to me, and I have been weary with bearing them: when you shall hold up your hands I will turn away my eyes from you: when you shall multiply prayer I will not hear: for your hands are full of blood. Be washed, be clean, take away the evil of your thoughts. What does it mean that the Lord so loathes the obeying of his own law? Indeed, but he here refuses nothing that is of the natural observing of the law, the beginning of which he everywhere teaches to be the unfeigned fear of his name. [reconstructed: When] that is taken away, whatever things are offered him are not only trifles, but stinking and abominable filthiness. Now let the hypocrites go, and keeping perverseness wrapped up in their heart, endeavor to deserve the favor of God with works. But by this means, they shall more and more provoke him to wrath. For to him the sacrifices of the wicked are abominable, and only the prayer of upright men pleases him. Therefore we hold as beyond doubt, which ought to be most commonly known even to him that is even but meanly exercised in the Scriptures, that even those works that glitter most gloriously in men not yet truly sanctified, are so far from righteousness in the sight of the Lord, that they be judged sins. And therefore they have said most truly that have taught that favor with God is not procured to any person by works: but contrariwise that works do then please, and never till then, when the person has first found grace in the sight of God. And this order is religiously to be kept, to which the Scripture leads us by the hand. Moses writes that the Lord had respect to Abel and to his works. Do you not see how he declares that God is favorable to the men, before he has respect to their works? Therefore the cleansing of the heart must go before, that the works which come from us, may be lovingly received of God: [reconstructed: because] this saying of Jeremiah is always in force, that the works of God have respect to truth. And that it is only faith by which the hearts of men are cleansed, the Holy Spirit has affirmed by the mouth of Peter: whereby it is certain, that the first foundation is in [reconstructed: true and living faith].

Now let us look at what righteousness they have, whom we have set in the fourth degree. We grant that when God by the means of the righteousness of Christ, reconciles us to himself, and giving us free forgiveness of sins accounts us for righteous, with such mercy is also conjoined this his beneficial doing, that by his Holy Spirit he dwells in us, by the power of which the lusts of our flesh are daily more and more mortified. But we are sanctified: that is to say, hallowed to the Lord to true purity of life, when our hearts are framed to the obedience of the law: that this may be our chief will, to serve his will, and by all means to advance only his glory. But even while by the guiding of the Holy Spirit we walk in the ways of the Lord, lest yet we forgetting ourselves should grow proud, there are left certain remnants of imperfection, which may minister to us matter of humility. There is none righteous, (says the Scripture) that does good and sins not. What manner of righteousness therefore will they yet get by their works? First I say, that the best work that can be brought forth from them, is yet always sprinkled and corrupted with some uncleanness of the flesh, and has as it were some dregs mingled with it. I say, let a holy servant of God choose out of all his life the most excellent thing that he shall think that he has done in the whole course thereof, and let him well consider all the parts of it, without doubt he shall find somewhere somewhat savoring of the rottenness of the flesh — inasmuch as to doing well our cheerful quickness is never such as it ought to be, but in slacking our course our weakness is much. Although we see that there are evident foul blots with which the works of the holy are spread, yet grant that they be nothing but most little spots: shall they nothing offend the eyes of God, before whom even the stars are not clean? Thus have we showed that there comes not so much as one good work out of holy men, which if it be judged in itself, deserves not just reward of shame.

Secondly I say, that if it were possible that we should have some thoroughly pure and perfect works, yet one sin is enough to blot out and quench all the remembrance of the former righteousness, as the prophet says. With whom also James agrees: He that offends (says he) in one, is made guilty of all (James 2:10). Now since this mortal life is never pure or void from sin, whatever righteousness we should purchase, being from time to time with sins following corrupted, oppressed, and lost, it should not come into the sight of God, nor be accounted to us for righteousness. Finally when the righteousness of works is treated of, we must not have respect to the work of the law, but to the commandment. Therefore if we seek righteousness by the law, we shall in vain bring forth one or two works: but a perpetual obedience of the law is there necessary. Therefore the Lord does not but once (as many foolishly think) impute to us righteousness — that same forgiveness of sins of which we have spoken, that having once obtained pardon of our life past, we should afterward seek righteousness in the law: because he should so do nothing else but bring us into a false hope, and mock and laugh us to scorn. For since no perfection could come to us so long as we are clothed with this flesh, and since the law threatens death and judgment to all them that perform not full righteousness in work: it shall always have whereof it may accuse and condemn us, unless the mercy of God on the other side did withstand it, to acquit us from time to time with continual forgiveness of sins. Therefore this stands always certain which we said at the beginning, that if we be weighed by our own worthiness, whatever we purpose or go about, yet we with all our travails and endeavors are worthy of death and destruction.

Upon these two points we must strongly stand fast: that there was never any work of a godly man, which if it were examined by the severe judgment of God, was not damnable. Again, if there be any such showed, (which is not possible for man) yet being corrupted and defiled with the sins, with which it is certain that the doer of it is laden, it loses the grace. And this is the chief point of our disputation. For about the beginning of justification there is no strife between us and the sounder sort of Schoolmen, but that a sinner being freely delivered from damnation obtains righteousness, and that by the forgiveness of sins: saving that they under the word of justification comprehend the renewing with which we are newly formed by the Spirit of God to the obedience of the law: and they thus describe the righteousness of a man regenerate, that man being once reconciled to God by the faith of Christ, is by good works judged righteous before God, and by their deserving is accepted. But the Lord contrariwise pronounces that he imputed to Abraham faith for righteousness, not at the time when he yet served idols, but when he had already many years excelled in holiness of life. Therefore Abraham had long worshiped God from a pure heart, and had performed that obedience of the law which may be performed of a mortal man: yet he has righteousness reposed in faith. Whereupon we gather, according to the argument of Paul, that it was not of works. Likewise when it is said in the prophet, The righteous man shall live by faith, it is not spoken of wicked and profane men, whom the Lord justifies by converting them to faith, but the speech is directed to the faithful, and to them is promised life by faith. Paul also takes away all doubt, when for confirming of that sentence, he takes this verse of David, Blessed are they whose iniquities are forgiven. But it is certain, that David speaks not of the wicked, but of the faithful, such as himself was: because he spoke out of the feeling of his own conscience. Therefore this blessedness we must not have once in our life, but hold it throughout all our life. Last of all he testifies that the message concerning the free reconciliation with God is not published for one or two days, but is perpetual in the church. Therefore the faithful have even to the end of their life no other righteousness than that which is there set forth. For Christ everlastingly remains the mediator to reconcile the Father to us, and the effectiveness of his death is everlasting: namely washing, satisfaction, expiation, finally perfect obedience, with which all our iniquities are covered. Neither does Paul to the Ephesians say, that we have the beginning of salvation out of grace, but that we are saved by grace, not of works, that no man should glory.

The loopholes which the Schoolmen do here seek to escape by, do not deliver them. They say that good works are not by inward worthiness in themselves of so great value, that they be sufficient to purchase righteousness: but this, that they be of so great value, is of grace accepting them. Then because they be driven to confess that the righteousness of works is in this life always imperfect, they grant that we, so long as we live, do need forgiveness of sins, by which the way of works may be supplied: but, that the faults which are committed, are recompensed with works of supererogation. For I answer that the accepting grace as they call it, is none other than his free goodness with which the Father embraces us in Christ, when he clothes us with the innocence of Christ, and accounts the same as ours, that by the beneficial means of it he may take us for holy, pure, and innocent. For, the righteousness of Christ (which as it only is perfect, so only can abide the sight of God) must be set in our stead, and be presented at the bar as a surety: with this we being furnished to obtain continual forgiveness of sins in faith. With the purity of it our filthiness and uncleanness of imperfections being covered are not imputed: but are hidden, as if they were buried, that they may not come into the judgment of God, until the hour come, when the old man being slain and utterly destroyed in us, the goodness of God shall receive us into blessed peace with the new Adam, where let us look for the day of the Lord, in which receiving incorrupt bodies, we shall be removed into the glory of the heavenly kingdom.

If these things be true, verily no works of ours can of themselves make us acceptable and pleasing to God: neither can the works themselves please, but in respect that man being covered with the righteousness of Christ, pleases God, and obtains forgiveness of his sins. For God has not promised the reward of eternal life to some certain works: but only promises that he which does these things, shall live: setting the notable curse against all them that continue not in all things. Whereby the device of righteousness in part is largely confuted, since no other righteousness is admitted into heaven, but a whole observing of the law. And no whit sounder is that which they are wont to babble of supplying of recompense by works of supererogation. For why? Do they not still return to the same place from where they are already shut out: that he which keeps the law in part, is by works so far righteous? That which no man of sound judgment will grant them, they do too shamelessly take for confessed. So often the Lord testifies that he acknowledges no righteousness of works, but in the perfect observing of his law. What obstinacy is it, that we when we are destitute of that observing, lest we should seem stripped of all glory, that is, to have altogether given place to God do boast ourselves of I know not what small pieces of a few works, and go about by satisfactions to redeem that which is wanting. Satisfactions have already before been sufficiently overthrown, that we ought not now so much as to dream of them. Only this I say, that they which so play the fools, do not weigh how detestable a thing sin is before God: for truly they should understand that the whole righteousness of men being laid upon a heap, is not sufficient to make recompense for one sin. For we see that man was by one offense so cast away and abandoned of God, that he therewithal lost all means to recover salvation. Therefore the power of Satisfaction is taken away, with which they flatter themselves, but surely shall never satisfy God, to whom nothing is pleasant or acceptable that proceeds from his enemies. And his enemies are all they to whom he purposes to impute sins. Therefore our sins must be covered and forgiven, before that the Lord has respect to any work of ours. Whereupon follows that the forgiveness of sins is of free grace, which they do wickedly blaspheme that thrust in any satisfactions. Let us therefore, after the example of the Apostle, forgetting those things that are behind us, and hastening forward to those things that are before us, run in our race, endeavoring to the prize of the high calling.

But how does the boasting of the works of supererogation agree with that rule which is taught us, that when we have done all things that are commanded us, we should say that we are unprofitable servants, and that we have done no more than we ought? To say before God, is not to feign or to lie, but to determine with yourself, that which you are assured of. The Lord therefore commands us unfeignedly to think and consider with ourselves, that we do not any free beneficial doings to him, but to render due service. And worthily. For we are servants indebted in so many services, as we are not able to discharge, although all our thoughts and all our members, were turned into dutiful deeds of the law. And therefore that which he says, When you have done all things that are commanded you, etc. is as much in effect, as if the righteousness of one man were more than all the righteousness of men. How therefore may we (of whom there is none that is not most far distant from this mark) be so bold as to boast that we have added a heap to the full measure? Neither is there any cause why any man may take exception and say, that nothing withstands but that his endeavor may proceed beyond necessary duties, which in some behalf ceases those that be from necessary. For this we must altogether hold, that we can imagine nothing that avails either to the worship or the love of God, which is not comprehended under the law of God. If it be a part of the law, let us not boast of voluntary liberality, where we are bound to necessity.

And for this purpose that glorying of Paul is out of season alleged, that among the Corinthians he did of his own will yield of his right, which otherwise he might have used if he had would, and that he has employed upon them not only so much as he ought of duty, but also has given them his free travail beyond the bounds of duties. But they should have marked the reason there expressed, that he did this lest he should be an offense to the weak. For false and deceitful workmen did boast themselves with this alluring show of liberality, by which they might both procure favor to their poisonous doctrines, and raise up hatred to the Gospel, so that Paul was driven of necessity either to bring the doctrine of Christ into danger, or to meet with such crafts. Go to: if it be to a Christian man an indifferent thing, to run into offense, when he may refrain it, then I grant that the Apostle did something of Supererogation for the Lord. But if this were by right required of a wise distributor of the Gospel, then I say that he did that which was his duty to do. Finally although there appear no such cause, yet this saying of Chrysostom is always true, that all our things are in the same case in which are the proper possessions of bondmen, which it is certain by the law to be due to their Lord. And Christ has uttered the same in the parable. For he asked what thanks we will give to a servant when having been all the day employed with sundry labors he returns home to us in the evening. But it is possible, that he has labored with greater diligence than we dared have required. Be it so: yet he has done nothing but that which by his estate of bondage he ought, for he with his whole ability is ours. I speak not of what sort their Supererogations are which these men will boast of to God: for they be trifles, such as he neither has at any time commanded, nor does approve them, nor will allow them when account shall be to be made before him. In this signification only we will grant that they are works of Supererogation, namely of which it is spoken in the Prophet: who has required these things at your hands? But let them remember what is in another place also spoken of these things: Therefore do you weigh your silver and not in bread? You spend in labor and not in being satisfied. It is indeed not very hard for these idle Rabbis to dispute under the shadow in a soft chair: but when the sovereign judge shall sit in his judgment seat, such windy decrees shall of necessity vanish away. This, this was to be sought — what assurance of defense we may bring to his judgment seat, not what we may talk of in schools and corners.

In this regard there are chiefly two pestilences to be driven out of our minds: that we put no trust in the righteousness of works, and that we ascribe no part of glory to them. The Scriptures do everywhere thrust us from all manner of trust, when they teach that our righteousnesses do stink in the sight of God, unless they receive a good savor from the innocence of Christ, and that they can do nothing but provoke the vengeance of God, unless they be sustained by the tenderness of his mercy. Moreover they so leave nothing to us, but that we should seek the mercy of our judge with that confession of David, that none shall be justified before him, if he require account of his servants. But where Job says: If I have done wickedly, woe to me: but if I do righteously, yet I will not so lift up my head — though he means of that most high righteousness of God, to which the very Angels answer not — yet he with that shows that when they come to the judgment of God, there remains nothing for all mortal men, but to hold their peace as dumb. For it tends not only to this purpose that he had rather willingly yield than dangerously strive with the rigorousness of God: but he means that he felt no other righteousness in himself, than such as at the first moment should fall before the sight of God. When trust is driven away, all glorying must also necessarily depart. For who can give the praise of righteousness to these works, the trust of which trembles before the sight of God? We must therefore come to where Isaiah calls us, that all the seed of Israel may be praised and glory in God: because it is most true which he says in another place, that we are the planting of the glory of God. Our mind therefore shall then be rightly purged, when it shall neither in any regard rest upon the confidence of works, nor rejoice in the glory of them. But this error encouraged foolish men to the puffing up of this false and lying trust, that they always set the cause of their salvation in works.

But if we look to the four kinds of causes, which the philosophers teach us to consider in the effect of things, we shall find that none of them does accord with works in the establishing of our salvation. For the Scripture does everywhere report that the cause of procuring the eternal life to us, is the mercy of the heavenly Father and his free love toward us: that the material cause is Christ with his obedience, by which he purchased righteousness for us. What also shall we say to be the formal or instrumental cause but faith? And these three causes John comprehends together in one sentence, when he says, God so loved the world, that he gave his only begotten Son, that every one which believes in him may not perish, but may have everlasting life (John 3:16). Now the final cause the apostle testifies to be both the showing of the righteousness of God and the praise of his goodness: where he rehearses also the other three in express words. For he says thus to the Romans: all have sinned and do need the glory of God: but they are justified freely by his grace (Romans 3:23). Here you have the head and first fountain, namely that God embraced us with his free mercy. Then follows: By the redemption which is in Christ Jesus. Here you have as it were the matter whereof righteousness is made for us through faith in his blood. Here is showed the instrumental cause, whereby the righteousness of Christ is applied to us. Last of all he joins the end, when he says, to the showing of his righteousness that he may be righteous and the justifier of him that is of the faith of Christ. And (to touch by the way that this righteousness stands of reconciliation) he sets expressly by name, that Christ was given to us for reconciliation. So in the first chapter also to the Ephesians he teaches that we are received of God into favor by mere mercy: that the same is wrought, by the intercession of Christ: received, by faith: all to this end, that the glory of the goodness of God may fully shine. When we see that all the parts of our salvation are so without us, what cause is there that we should now either have confidence or glory in works? Neither can even the most sworn enemies of the grace of God move any controversy with us about the efficient or final cause, unless they will deny the whole Scripture. In the material and formal cause they cast a false color, as though our works have a half place with faith and the righteousness of Christ. But this also they teach against, the Scripture crying out against them, which simply affirms both that Christ is to us for righteousness and life, and that this benefit of righteousness is possessed by faith alone.

But whereas the holy men do oftentimes strengthen and comfort themselves with remembrance of their own innocence and uprightness, and sometimes also forbear not to report of it with praise, that is done two ways: either that in comparing their good cause with the evil cause of the wicked, they conceive thereby assured trust of victory, not so much for commending of their own righteousness, as for the just and deserved condemning of their adversaries: or that even without comparison of other, while they record themselves before God, the purity of their own conscience brings to them both some comfort and confidence. Of the first of these two ways, we shall see hereafter: now let us briefly declare of the latter, how it agrees with that which we have above said, that in the judgment of God we must rest upon no confidence of works, and glory upon no opinion of them. This is the agreement that the holy ones, when it concerns the founding and establishing of their salvation, do without respect of works bend their eyes to the only goodness of God. And they do not only bend themselves to it before all things as to the beginning of blessedness, but do rest therein as in the fulfilling of it. A conscience so founded, raised and established, is also established with consideration of works: namely so far as they are the witnesses of God dwelling and reigning in us. Since therefore this confidence of works has no place, unless you have first cast the whole confidence of your mind upon the mercy of God: it ought not to seem contrary to that upon which it depends. Therefore when we exclude the confidence of works, we mean only this that a Christian mind may not bow to the merit of works as to the aid of salvation, but should thoroughly rest in the free promise of righteousness. But we forbid it not to support and strengthen this faith with the signs of the good will of God toward itself. For if all the good gifts which God has bestowed upon us, when they be recorded in remembrance, are to us after a certain manner as it were beams of the face of God, by which we are enlightened to behold that sovereign light of goodness: much more is the grace of good works, which shows that the Spirit of adoption is given us.

When therefore the holy ones do by innocence of conscience confirm their faith, and gather matter of rejoicing, they do nothing but call to mind by the fruits of their calling, that they are adopted of the Lord into the place of children. This therefore that is taught by Solomon, that in the fear of the Lord is steadfast assurance: and this that sometimes the holy ones use this protestation, to the intent that they may be heard of the Lord, that they have walked before his face in uprightness and simplicity: have no place in laying the foundation of stablishing of conscience: but are then only of value, if they be taken of the ensuing effect: because both the fear is nowhere which may establish a full assurance, and the holy ones are privy in their conscience of such an uprightness, wherewith are yet mingled many remnants of the flesh. But forasmuch as of the fruits of regeneration they gather an argument of the Holy Spirit dwelling in them, they do thereby not slenderly strengthen themselves to look for the help of God in all their necessities, when they by experience find him their father in so great a matter. And even this also they cannot do, unless they have first conceived the goodness of God, sealed with no other assurance, than of the promise. For if they begin to weigh that by good works, nothing shall be more uncertain nor more weak: forasmuch as if works be considered by themselves, they shall no less by their imperfection show proof of the wrath of God, than they do with however unperfect pureness testify his good will. Finally they do so set out the benefits of God, that yet they turn not away from the free favor of God, in which Paul testifies that there is the length, breadth, depth and height of them: as if he should say, Wherever the senses of the godly do turn themselves, how high soever they climb, how far and wide soever they extend them, yet they ought not to go out of the love of Christ, but hold themselves wholly in the meditation thereof, because it comprehends all kinds of measures in it. And therefore he says that it excels and surmounts above all knowledge: and that when we acknowledge how much Christ has loved us, we are fulfilled into all the fullness of God. As in another place, when he glories that all the godly are vanquishers in battle, he by and by adds a reason, because of him that loved us.

We see now that there is not in the holy ones that trust of works, which either gives anything to the merit of them (forasmuch as they regard them no otherwise than as the gifts of God, whereby they acknowledge his goodness no otherwise than as signs of their calling, whereby they may think upon their election) or which withdraws not anything from the free righteousness which we obtain in Christ, forasmuch as it hangs upon it, and stands not without it. The same thing does Augustine in few words, but very well set out where he writes. I do not say to the Lord, despise not the works of my hands, or I have sought the Lord with my hands and have not been deceived. But, I do not commend the works of my hands: for I fear, least when you have looked upon them, you shall find more sins than merits. Only this I say, this I ask, this I desire, despise not the works of your hands, behold in me your work, not mine. For if you behold mine, you condemn me: if you behold yours, you crown me. For also whatever good works I have, they are of you. He sets two causes, why he dare not boast of his works to God, because if he have any good works, he sees therein nothing his own: secondly, because the same is also overwhelmed with multitude of sins. Whereupon it comes to pass that the conscience feels thereby more fear and dismaying than assurance. Therefore he would have God no otherwise to look on his well doings, than that acknowledging in them the grace of his calling, he may make an end of the work which he has begun.

But furthermore, whereas the scripture shows that the good works of the faithful are causes why the Lord does good to them, that is to be understood such that what we have before set may stand unshaken: that the effect of our salvation consists in the love of God the Father; the matter, in the obedience of the Son; the instrument, in the enlightening of the Holy Spirit, that is to say, in faith; that the end is the glory of the so great kindness of God. These things do not withstand that the Lord may embrace works as inferior causes. But from where does that come? Namely, whom the Lord of his mercy has appointed to the inheritance of eternal life, them with his ordinary dispensation he does by good works bring into the possession thereof. That which goes before in order of dispensation, he calls the cause of that which follows. After this manner he sometimes derives eternal life from works: not that it is to be ascribed to them, but because whom he has chosen, them he does justify, that he may at length glorify them — he makes the grace that goes before, which is a step toward that which follows, after a certain manner the cause of it. But as often as he has occasion to assign the true cause, he bids us not to flee to works, but holds us in the only thinking upon the mercy of God. For what manner of thing is this which he teaches by the Apostle: the reward of sin is death; the grace of the Lord is life everlasting? Why does he not set righteousness in comparison against sin, as he sets life against death? Why does he not make righteousness the cause of life, as he makes sin the cause of death? For so should the comparison of contraries have stood well together, which is much broken by this turning. But the Apostle meant by this comparison to express that which was truth: that death is due to the deserts of men; that life is reposed in the only mercy of God. Finally in these manners of speaking is rather expressed the order than the cause: because God in heaping graces upon graces, takes the cause of the first to add the second, that he may leave nothing undone to the enriching of his servants; and he so continually extends his liberality, that yet he would have us always to look to the free election which is the fountain and beginning of it. For although he loves the gifts which he daily gives, inasmuch as they spring out of that fountain, yet it is our part to hold fast that free acceptance, which alone is able to uphold our souls; as for such gifts of his Spirit as he afterward gives us, so to join them to the first cause, that they diminish nothing of it.

To make the matter clearer, let us examine what human righteousness looks like throughout the whole course of life, and consider four categories of people. People are either: drowned in idolatry because they have no knowledge of God; or they have entered the church through the sacraments but deny God by their corrupt lives while confessing Him with their mouths, making them Christians in name only; or they are hypocrites who cover the wickedness of their hearts with a show of outward appearance; or they are regenerated by the Spirit of God and strive for true holiness. When people in the first category are judged according to their natural endowments, from head to toe there will not be found one spark of goodness — unless we are willing to call Scripture false, which describes all the sons of Adam with these titles: that they have wayward and stubborn hearts, that every imagination of their heart is evil from youth, that their thoughts are vain, that they have no fear of God before their eyes, that none of them understands or seeks God — in short, that they are 'flesh,' by which Paul means everything he lists: fornication, uncleanness, lewdness, wild living, idolatry, sorcery, hatred, quarreling, jealousy, outbursts of anger, disputes, factions, envy, murder, and every form of filthiness and abomination. This is the worthiness with which they come to be examined. But if among them some surpass others in such honest conduct as carries some appearance of holiness before people, still — because we know that God does not look at outward show — we must search the very root of their works if we want to know whether they count for anything toward righteousness. We must thoroughly examine the heart from which these works spring. Although this opens a wide field for discussion, I will follow as brief a course of teaching as I can.

First, I do not deny that whatever excellent gifts appear in unbelievers are gifts of God. Nor do I depart so far from common judgment as to say there is no difference between the justice, temperance, and fairness of Titus and Trajan on the one hand, and the fury, excess, and cruelty of Caligula, Nero, or Domitian on the other; between the filthy lusts of Tiberius and the self-restraint of Vespasian in this regard; or — to avoid dwelling on particular virtues and vices — between those who uphold the law and those who despise it. For there is such a great difference between right and wrong that it shows even in a lifeless image of virtue. What would remain well ordered in the world if we confused these things? Therefore the Lord has not only engraved in the minds of all people this distinction between honorable and dishonorable conduct, but also frequently confirms it through the working of His providence. For we see how He extends many blessings of this present life to those who practice virtue among people — not because the outward appearance of virtue deserves even the smallest of His gifts, but because it pleases Him to show by this means how highly He values true righteousness, when He allows even an outward and feigned righteousness not to go unrewarded. From this follows what we have just acknowledged: that these virtues — such as they are, or rather these images of virtues — are gifts of God, since nothing worthy of any praise comes from anywhere but Him.

Nevertheless, what Augustine writes is also true: that all who are strangers to the true religion of the one God — however much they may be admired for apparent virtue — deserve not reward but punishment, because they defile with an impure heart the good things God has given them. For though they serve as instruments of God for preserving human society through justice, self-restraint, temperance, courage, and wisdom, they carry out these good works of God in a corrupt way — being held back from evil not by sincere love of goodness, but by ambition, self-love, or some other crooked motive. Since they are corrupted from the very beginning by the uncleanness of their hearts, what they do cannot be counted among virtues — any more than vices that deceive by their resemblance and closeness to virtue. And when we remember that the goal of what is right is always that God be served — whatever aims at any other end at once forfeits the name of right. Because they have no regard for the goal that God's wisdom appoints, even if what they do appears good in the doing, it becomes sin through a wrong aim. Augustine concludes therefore that all the Fabricii, Scipios, and Catos — in all their excellent deeds — sinned in this regard: lacking the light of faith, they did not apply their actions to the end to which they ought to have been applied, and therefore true righteousness was not in them, since deeds are not measured by what is done but by the end pursued.

Moreover, if what John says is true — that there is no life apart from the Son of God — then whoever has no share in Christ, whatever kind of people they are and whatever they do or attempt, they are running their whole course toward destruction and the judgment of eternal death. This is the reasoning behind Augustine's statement: 'Our religion distinguishes the righteous from the unrighteous not by the law of works but by the very law of faith — without which, works that appear good become sins.' So too, Augustine rightly compares the striving of such people to running off the path. The faster a person runs off the path, the further he gets from the destination — and so the more miserable he becomes. He therefore affirms that it is better to limp along on the right path than to run vigorously off it. In the end, it is certain that they are bad trees, since without union with Christ there is no sanctification. They may bear fruit that looks beautiful and even tastes sweet, but it is in no way good fruit. From this we easily see that whatever a person thinks, plans, or does before being reconciled to God through faith is cursed — not only worthless for righteousness but actually deserving of condemnation. And why would we debate this as if it were uncertain, when it is already proven by the apostle's testimony that it is impossible for anyone to please God without faith.

An even clearer proof will appear when God's grace is set in direct contrast to humanity's natural condition. For Scripture cries out everywhere that God finds nothing in human beings to move Him to do good to them — He comes to them first with His own free goodness. For what can a dead person do to attain life? Yet when He enlightens us with the knowledge of Himself, He is said to raise us from death and make us new creatures. For we see often — especially in the apostle — that God's goodness is described in these terms: 'God, who is rich in mercy, because of His great love with which He loved us, even when we were dead in our sins, made us alive together with Christ,' and so on. In another place, using Abraham as a figure of the general calling of the faithful, Paul says: 'God, who gives life to the dead and calls things that are not as though they were.' If we are nothing, I ask — what can we contribute? Therefore the Lord strongly rebukes this arrogance in the account of Job with these words: 'Who has given to Me that I should repay him? Whatever is under the whole heaven is Mine.' Paul applies this verse to mean that we should not think we bring anything to the Lord except the shame of neediness and emptiness. Therefore in the passage already cited, to prove that we have come to salvation by His grace alone and not by works, Paul argues that we are His workmanship, created in Christ Jesus for good works which He prepared beforehand that we should walk in them — as if to say: who among us can boast of having moved God by his own righteousness, when our very first capacity for good comes from regeneration? For as we are by nature, oil would sooner be wrung from a stone than a good work from us. It is astonishing that a person condemned by such deep shame would dare to claim that anything good remains in him. Therefore let us confess with this noble instrument of God that we are called with a holy calling not according to our works but according to God's purpose and grace; and that the kindness and love of God our Savior toward us appeared, because He saved us not by works of righteousness which we have done but according to His own mercy — that being justified by His grace we might become heirs of eternal life. By this confession we strip away every last fragment of righteousness from human beings, until by mercy alone they are regenerated into hope of eternal life — for if the righteousness of works contributes anything to our justification, it is false to say that we are justified by grace. The apostle had not lost his train of thought when he affirmed that justification is by free gift, and elsewhere argued that grace is no longer grace if works contribute anything. And what else does the Lord mean when He says He came not to call the righteous but sinners? If only sinners are welcomed, why would we try to gain entry through a show of false righteousness?

A thought does sometimes come to my mind that I may be doing wrong to the mercies of God by laboring so carefully to prove something that ought to be clear and beyond doubt. But because human pride is such that unless it is firmly pushed aside, it will never yield to God what belongs to Him, I am compelled to dwell on this a little longer. Yet since Scripture is clear enough on this matter, I will use its own words as weapons rather than my own. Isaiah, after describing the universal ruin of mankind, immediately and fittingly shows the order of restoration: 'The Lord saw, and it was displeasing in His eyes. He saw that there was no man, and was astonished that there was none to intercede. So His own arm brought salvation, and His own righteousness sustained Him.' Where are our own righteousnesses, if what the prophet says is true — that there is no man who aids the Lord in accomplishing salvation? So another prophet, depicting the Lord discoursing about His reconciliation of sinners to Himself, says: 'I will betroth you to Me forever, in righteousness and justice, in lovingkindness and compassion.' 'I will say to her who had not obtained mercy, You have obtained mercy.' If this covenant — which is certainly the first bond we have with God — rests upon God's mercy, then there is no foundation left for any righteousness of our own. I would gladly ask those who claim that man meets God with some righteousness of works whether they think there is any righteousness at all except what is acceptable to God. If to think otherwise is madness, then what can God's enemies — whom He utterly abhors along with all their deeds — bring forth that is acceptable to Him? That we are all, without exception, the deadly and declared enemies of our God — until, being justified, we are received into His friendship — is testified by truth itself. If justification is the beginning of love, what righteousness of works can precede it? John, to cut off that poisonous arrogance, diligently reminds us that we did not first love Him. And the Lord Himself had long before taught the same through His prophet: 'I will love you freely,' He says, 'for My anger has turned away.' Certainly His love is not provoked by works, if it inclines toward us of its own accord. But the common crowd of people thinks the matter amounts to no more than this: that no one deserved for Christ to accomplish our redemption, but that in actually entering into the possession of that redemption, our own works help us along. However, until we are by the calling of the Father grafted into union with Christ, we are heirs of darkness and death and enemies of God — however great the redemption Christ has accomplished. For Paul teaches that we are not cleansed and washed from our defilements by Christ's blood until the Holy Spirit works that cleansing within us. Peter likewise, meaning to teach the same thing, declares that the sanctifying of the Spirit serves for obedience and for sprinkling with the blood of Christ. If we are sprinkled by the Spirit with the blood of Christ for cleansing, let us not suppose that before such cleansing we are anything other than what a sinner without Christ is. Let this therefore remain settled: that the beginning of our salvation is a kind of resurrection from death to life — for when it is given to us through Christ to believe in Him, we first begin to pass from death into life.

Under this category fall those described in the second and third groups of people in the division above. The uncleanness of their conscience proves that neither group has yet been regenerated by the Spirit of God. And the absence of regeneration in them proves the absence of faith. From this it is clear that they have not yet been reconciled to God or justified in His sight — since these blessings are attained only through faith. What can sinners estranged from God bring forth except what is condemned in His judgment? With such foolish boldness all wicked people are inflated, and especially hypocrites. Though they know that their whole hearts are full of filthiness, if they perform works that have a good appearance they think God is bound to hold them in some regard. From this grows the dangerous error that, though convicted of a wicked and corrupt mind, they cannot be brought to admit they lack all righteousness. Even when they acknowledge they are unrighteous — because they cannot deny it — they still arrogantly claim some righteousness for themselves. The Lord refutes this vanity well through the prophet: 'Ask the priests: if someone carries consecrated meat in the fold of his garment and touches bread, stew, wine, oil, or any other food with that fold — does it become holy?' The priests answered, 'No.' Then Haggai said: 'If one who is unclean by contact with a corpse touches any of these, does it become unclean?' The priests answered, 'It becomes unclean.' Haggai then said: 'So is this people, and so is this nation before Me,' declares the Lord, 'and so is every work of their hands; and what they offer there is unclean.' Would to God that this word might fully persuade us and be fixed firmly in our memory. For there is no one, however great a sinner in all the rest of his life, who can bear to be told what the Lord here plainly declares. The worst person, as soon as he has performed one or two outwardly lawful deeds, does not hesitate to count it as righteousness. But the Lord cries out the opposite: no sanctification is gained by this, unless the heart is first well cleansed. And not content with that, He declares that all works, whatever they are, that proceed from sinners are defiled by the impurity of the heart. Therefore let the name of righteousness depart from these works, which the Lord's own mouth has condemned as filthy. And how fitting is the illustration He uses to show this? One might have objected that whatever the Lord had commanded was inviolably holy. But He counters that it is no surprise if things hallowed by God's law are defiled by the filthiness of corrupt people — since an unclean hand defiles a holy thing by touching it.

The Lord handles the same matter excellently in Isaiah: 'Stop bringing meaningless offerings! Your incense is detestable to Me. Your New Moon festivals and your appointed feasts My soul hates. They have become a burden to Me; I am weary of bearing them. When you spread out your hands in prayer, I will hide My eyes from you. Even when you offer many prayers, I am not listening, for your hands are full of blood. Wash yourselves, make yourselves clean. Remove the evil of your deeds from My sight.' What does it mean that the Lord so loathes what is on the surface obedience to His own law? He is refusing nothing that properly belongs to the observing of the law — the beginning of which He everywhere teaches to be the sincere fear of His name. When that is removed, whatever is offered to Him is not merely worthless but stinking and abominable. Let the hypocrites go ahead, then — concealing their perverseness in their hearts while trying to earn God's favor through works. By doing so, they only provoke Him to greater wrath. For to Him the sacrifices of the wicked are an abomination, but the prayer of the upright pleases Him. We therefore hold as beyond doubt — something that ought to be well known to anyone even moderately familiar with Scripture — that works which shine most gloriously in people who have not yet been truly sanctified are, in the Lord's sight, so far from righteousness that they are counted as sins. It has therefore been rightly taught that God's favor toward any person is not obtained through works; rather, works please God — and only then — when the person has first found grace in God's sight. This is the order that Scripture leads us to by the hand and that must be carefully maintained. Moses writes that the Lord had regard for Abel and then for his offering. Do you not see how he first declares God's favor toward the person, and only then toward the works? The cleansing of the heart must therefore come first, so that the works that come from us may be received by God with favor — for the word of Jeremiah always stands true, that God's works have regard to truth. And that faith alone is what cleanses the hearts of people, the Holy Spirit declared through the mouth of Peter — by which it is certain that the first and only foundation is in true and living faith.

Now let us look at the righteousness of those in the fourth category. We grant that when God, through the righteousness of Christ, reconciles us to Himself and accounts us as righteous by freely forgiving our sins, He also joins to this gracious act another benefit: by His Holy Spirit He dwells in us, and through His power the desires of the flesh are daily put to death more and more. We are sanctified — that is, set apart to the Lord for true purity of life — when our hearts are shaped to obey the law, so that our chief desire is to serve His will and in all things to advance His glory alone. But even while we walk in the ways of the Lord under the guidance of the Holy Spirit, certain remnants of imperfection are left in us, lest we forget ourselves and grow proud — giving us material for humility. 'There is no righteous person,' says Scripture, 'who does good and never sins.' What kind of righteousness, then, can they still obtain through their works? First I say this: the best work anyone can bring forth is always stained and corrupted with some uncleanness of the flesh and has, as it were, a residue mixed into it. Let a holy servant of God select from all his life the most excellent act he thinks he has done — and let him carefully examine all its parts. He will certainly find somewhere something that smacks of the corruption of the flesh. Our eagerness to do good is never what it should be, while our weakness in falling short is considerable. Even if we overlook the clear and obvious blemishes that mark the works of the saints and grant that these are nothing more than tiny spots — will they cause no offense to the eyes of God, before whom even the stars are not pure? We have thus shown that not one good work comes from holy people that, if judged on its own merits, does not deserve its fair reward of shame.

Second, I say this: even if it were possible to have some wholly pure and perfect works, one sin would be enough to blot out and extinguish all memory of the righteousness that came before, as the prophet says. James agrees: 'Whoever keeps the whole law and yet stumbles in one point has become guilty of all' (James 2:10). Since this mortal life is never pure or free from sin, whatever righteousness we might acquire would be from time to time corrupted, overwhelmed, and destroyed by subsequent sins — and so it would never come before God's sight or be counted as righteousness. Furthermore, when the righteousness of works is in view, it is not any one work of the law that matters but the whole commandment. Therefore if we seek righteousness through the law, it is futile to bring forward one or two works. A perfect and continuous obedience to the whole law is required. Therefore the Lord does not — as many foolishly imagine — impute righteousness to us only once, by forgiving our past sins, and then expect us to seek righteousness afterward through the law. If that were the case, He would be doing nothing but leading us into false hope and ultimately mocking us. For since no perfection can come to us as long as we are clothed with this flesh, and since the law threatens death and condemnation to all who do not render complete obedience in their works — the law will always have grounds to accuse and condemn us, unless God's mercy stands against it on the other side and continually acquits us through the ongoing forgiveness of sins. Therefore what we said at the beginning stands firm: that if we are weighed by our own worthiness, whatever we purpose or attempt, we — with all our efforts and strivings — are deserving of death and destruction.

We must stand firm on these two points: first, that there was never a work done by any godly person that, if examined by the strict judgment of God, would not be condemned. Second, if such a work were somehow produced — which is impossible for any human being — it would still lose its acceptability because it is corrupted and defiled by the sins with which its doer is certainly burdened. This is the central point of our argument. On the beginning of justification there is no real dispute between us and the better sort of Scholastic theologians — that a sinner, freely delivered from condemnation, obtains righteousness through the forgiveness of sins. But they include within the word 'justification' the renewal by which we are reshaped by the Spirit of God to obey the law. They therefore describe the righteousness of the regenerate person this way: that once a person is reconciled to God by faith in Christ, he is judged righteous before God on the basis of good works and accepted because of their merit. But the Lord, by contrast, declares that He credited faith to Abraham as righteousness — not at the time when Abraham was still serving idols, but after he had already excelled in holiness of life for many years. Abraham had long worshiped God with a pure heart and had rendered the obedience to the law that is possible for a mortal person — and yet his righteousness was placed in faith. From this, following Paul's reasoning, we conclude it was not from works. Likewise, when the prophet says 'the righteous shall live by faith,' he is not speaking of wicked and profane people whom the Lord justifies by converting them to faith. He is speaking to the faithful and promising them life through faith. Paul also removes all doubt when, to confirm that statement, he cites these words of David: 'Blessed are those whose iniquities are forgiven.' It is certain that David is not speaking of the wicked but of the faithful — of people like himself — since he spoke from the feeling of his own conscience. Therefore this blessedness is not something to be had once in our lives but to be held onto throughout all of life. Finally, Paul testifies that the message of free reconciliation with God is not proclaimed for one or two days but is perpetual in the church. Therefore the faithful have, even to the end of their lives, no righteousness other than what is there set forth. For Christ eternally remains the Mediator who reconciles the Father to us, and the effectiveness of His death is eternal — His washing, His satisfaction, His expiation, and finally His perfect obedience, by which all our iniquities are covered. Nor does Paul say to the Ephesians that we have the beginning of salvation from grace, but that 'by grace you have been saved, not of works, so that no one may boast.'

The escape routes the Scholastic theologians seek here do not help them. They say that good works are not by their own intrinsic merit sufficient to purchase righteousness, but that they acquire such value through God's accepting grace. Then, being forced to admit that the righteousness of works in this life is always imperfect, they grant that as long as we live we need forgiveness of sins to make up what is lacking in our works — but that the faults committed are compensated by works of supererogation. My answer is this: what they call accepting grace is nothing other than God's free goodness by which the Father embraces us in Christ — clothing us with Christ's innocence, counting it as ours, and thereby receiving us as holy, pure, and innocent. For the righteousness of Christ — which, as it alone is perfect, so it alone can stand before God's sight — must be placed in our stead and presented at the bar as our guarantee. Armed with it, we obtain continual forgiveness of sins through faith. Through its purity our filthiness and the uncleanness of our imperfections are covered and not counted against us. They are hidden as if buried, so that they do not come before God's judgment — until the hour comes when the old man has been put to death and wholly destroyed in us, and God's goodness will receive us into the blessed peace of the new Adam. There let us look for the day of the Lord, when, receiving imperishable bodies, we will be taken up into the glory of the heavenly kingdom.

If these things are true, then none of our works can by themselves make us acceptable and pleasing to God. The works themselves can only please God when the person, covered with Christ's righteousness, already pleases God and has received forgiveness of sins. God has not promised the reward of eternal life for any particular works. He only promises that whoever does all these things will live. He sets a notable curse against everyone who does not continue in everything the law commands. This thoroughly refutes the idea of partial righteousness, since no righteousness is accepted in heaven except the complete observance of the law. The idea of making up the difference through works of supererogation is equally unsound. Why? Because they keep returning to the same point from which they have already been excluded: that whoever keeps the law in part is partially righteous through works. They shamelessly treat as settled something no reasonable person would grant them. The Lord repeatedly testifies that He acknowledges no righteousness of works except in the perfect keeping of His law. How stubborn it is for us, when we lack that perfect obedience, to refuse to acknowledge that we are stripped of all glory -- that we have completely yielded to God -- and instead boast about some scraps of a few works, and try to make up for the rest through so-called satisfactions! Satisfactions have already been sufficiently demolished above, so we should not even dream about them now. I will only say this: those who play such foolish games do not realize how detestable sin is before God. If they did, they would understand that all of human righteousness piled together would not be enough to compensate for a single sin. We see that one offense was enough for God to cast humanity away and abandon them, cutting off all means of recovering salvation. Therefore, the power of satisfaction is taken from those who flatter themselves with it. They will surely never satisfy God, who finds nothing pleasing or acceptable from His enemies. And all those to whom He intends to count their sins are His enemies. Therefore, our sins must be covered and forgiven before God pays any attention to our works. From this it follows that the forgiveness of sins is by free grace, and those who push satisfactions into the picture blaspheme against it. Let us then, following the apostle's example, forget what lies behind and press forward to what lies ahead, running our race toward the prize of the upward call.

But how does the boast of works beyond what is required agree with the rule Christ teaches us: that when we have done everything commanded, we should say we are unprofitable servants who have done nothing more than what we ought? To say this before God is not to pretend or to lie, but to settle in your own mind what you are convinced is true. The Lord therefore commands us to sincerely think and acknowledge that we are not performing any generous favor for Him, but only rendering the service that is owed. And rightly so. We are servants indebted to so many duties that we could not discharge them all, even if all our thoughts and every part of our bodies were turned into dutiful obedience to the law. Therefore, when He says, "When you have done everything that was commanded you," etc., it is as if one person's righteousness were more than all of humanity's combined. How then dare we -- who are all immeasurably far from that standard -- boast that we have added any surplus? Let no one object that a person's effort may go beyond their required duties, which in some way frees them from obligations in other areas. We must firmly hold that we cannot imagine anything that serves either the worship or the love of God that is not already included in God's law. If it is part of the law, let us not boast about voluntary generosity when we are actually bound by obligation.

Paul's boasting that among the Corinthians he voluntarily gave up a right he could have used, and that he gave them his free labor beyond his required duties, is brought up here at the wrong time. But they should have noticed the reason he states: he did this so he would not cause offense to the weak. False and deceitful workers were using this show of generosity to win favor for their poisonous teachings and stir up hatred against the Gospel. Paul was therefore forced either to put Christ's teaching at risk or to counter their schemes. If it is truly a matter of indifference for a Christian to cause offense when they could avoid it, then I grant the apostle did something beyond what was required. But if this was rightfully demanded of a wise steward of the Gospel, then I say he did what was his duty. Finally, even if no such reason existed, Chrysostom's saying remains true: everything we have is in the same situation as the personal possessions of slaves, which legally belong to their master. Christ made this same point in His parable. He asked what thanks we would give to a servant who, after being employed with various tasks all day, comes home in the evening. Perhaps he worked harder than we dared to demand. Even so, he has done nothing beyond what his status as a servant requires, because his entire ability belongs to us. I am not talking about the kind of works these people want to boast about before God. They are trivial things that God has never commanded, does not approve, and will not accept when the accounts are settled. The only sense in which we would call them works beyond what is required is the one spoken of by the prophet: "Who asked these things from your hands?" But let them also remember what is said about such works in another place: "Why do you spend your money on what is not bread? Why do you work hard for what does not satisfy?" It is indeed easy for these armchair scholars to debate such things in the comfort of a study. But when the supreme Judge sits on His throne, such empty theories will evaporate. This is what matters: what defense can we bring to His judgment seat? Not what we can debate in schools and private conversations.

In this regard, there are two destructive errors that must be driven from our minds: that we place no trust in the righteousness of works, and that we claim no share of the glory for them. The Scriptures everywhere strip us of all such trust, teaching that our righteousnesses stink in God's sight unless they receive a good fragrance from the innocence of Christ. They can do nothing but provoke God's vengeance unless they are sustained by the gentleness of His mercy. Moreover, Scripture leaves us with nothing except to seek our Judge's mercy with David's confession: that no one will be justified before Him if He calls His servants to account. When Job says, "If I have done wickedly, woe to me; but even if I am righteous, I still will not lift up my head" -- though he speaks of God's supreme righteousness, to which not even the angels measure up -- he still shows that when anyone comes before God's judgment, all mortals have nothing left but to remain speechless. His point is not merely that he would rather voluntarily yield than dangerously fight against God's strictness. He means that he felt no righteousness in himself except the kind that would collapse at the first moment before God's gaze. When trust is driven away, all boasting must also necessarily depart. Who can give the praise of righteousness to works whose trustworthiness trembles before God's sight? We must therefore come to where Isaiah calls us: that all the offspring of Israel may be praised and may glory in God. For it is perfectly true what he says elsewhere: that we are the planting of the glory of God. Our minds will be rightly cleansed when they neither rest in any way on the confidence of works nor rejoice in their glory. But the foolish error of establishing the cause of salvation in works is what encourages people to puff themselves up with this false and lying confidence.

But if we look at the four kinds of causes that philosophers teach us to consider in explaining effects, we will find that none of them assigns any role to works in establishing our salvation. Scripture everywhere reports that the efficient cause of our eternal life is the mercy of the heavenly Father and His free love toward us. The material cause is Christ with His obedience, by which He purchased righteousness for us. What shall we call the formal or instrumental cause, except faith? John brings these three together in a single statement: "God so loved the world that He gave His only begotten Son, so that everyone who believes in Him may not perish but have everlasting life" (John 3:16). Now the apostle testifies that the final cause is both the display of God's righteousness and the praise of His goodness. He also rehearses the other three causes in clear words. He says to the Romans: "All have sinned and fall short of the glory of God, but are justified freely by His grace" (Romans 3:23). Here you have the head and first fountain: God embraced us with His free mercy. Then follows: "Through the redemption that is in Christ Jesus." Here you have the material substance from which righteousness is made for us: "Through faith in His blood." Here the instrumental cause is shown: the means by which Christ's righteousness is applied to us. Last, he joins the purpose: "To demonstrate His righteousness, so that He may be just and the justifier of the one who has faith in Christ." And (noting in passing that this righteousness consists of reconciliation) he expressly states that Christ was set forth for us as a propitiation. Similarly, in the first chapter of Ephesians, he teaches that we are received into God's favor by pure mercy, that this is accomplished through Christ's intercession, that it is received by faith, and that everything aims at this end: that the glory of God's goodness may shine brightly. When we see that every part of our salvation exists outside of us, what reason do we have to place confidence or glory in works? Not even the fiercest enemies of God's grace can raise any real objection about the efficient or final cause, unless they reject all of Scripture. They try to create a false impression about the material and formal cause, as if our works share the stage with faith and Christ's righteousness. But Scripture cries out against this too, simply declaring that Christ alone is our righteousness and life, and that this gift of righteousness is received by faith alone.

When the saints strengthen and comfort themselves by recalling their own innocence and integrity, and sometimes even mention it with praise, this happens in two ways. Either they compare their good cause with the wicked cause of their enemies, drawing from this comparison an assured confidence of victory -- not so much to commend their own righteousness as to justly condemn their opponents. Or they review themselves before God without comparing themselves to others, and the purity of their own conscience brings them both some comfort and confidence. The first of these two ways we will examine later. For now, let us briefly explain how the second agrees with what we said above. The agreement is this: when the salvation of the saints is at stake, they look to the goodness of God alone without any regard for works. They do not merely look to it as the starting point of blessedness but rest in it as its complete fulfillment. A conscience founded, raised, and established in this way is also strengthened by the consideration of works -- namely, insofar as they serve as evidence that God dwells and reigns in us. Since this confidence in works has no place unless you have first cast your whole confidence on God's mercy, it should not seem contradictory to the mercy on which it depends. Therefore, when we exclude confidence in works, we mean only this: a Christian mind must not look to the merit of works as a support for salvation, but should rest entirely in the free promise of righteousness. But we do not forbid it from supporting and strengthening this faith with signs of God's goodwill toward itself. If all the good gifts God has given us, when remembered, serve as beams of light from His face that illuminate us to behold His supreme goodness, then how much more does the grace of good works show that the Spirit of adoption has been given to us!

So when the saints confirm their faith through the innocence of their conscience and find reason to rejoice, they are doing nothing other than recalling the fruits of their calling as evidence that they have been adopted by the Lord as His children. What Solomon teaches -- that there is firm confidence in the fear of the Lord -- and what the saints sometimes declare -- that they have walked before God in integrity and simplicity, to the end that God may hear them -- have no place in laying the foundation of conscience. They are valuable only when understood as the outward effects of God's grace, because neither the kind of fear that would establish full confidence, nor the kind of integrity that is untainted by the remnants of the flesh, can be found in any of the saints. But since from the fruits of regeneration they draw evidence of the Holy Spirit dwelling in them, they are considerably strengthened to look for God's help in all their needs. Through experience in such a great matter, they find Him to be their Father. Even this they cannot do unless they have first laid hold of God's goodness, sealed by no other assurance than His promise. If they begin to evaluate themselves by their good works, nothing will be more uncertain or weaker. Works, when examined by themselves, will prove God's wrath no less by their imperfection than they demonstrate His goodwill by their imperfect purity. In short, they proclaim God's blessings in a way that never turns aside from His free favor. Paul testifies that it contains the length, breadth, depth, and height of all blessings. It is as if he said: wherever the minds of the godly turn, however high they climb, however far and wide they reach, they must never go beyond the love of Christ but keep themselves entirely in the meditation of it, because it comprehends every kind of dimension within itself. This is why he says Christ's love surpasses all knowledge. When we understand how much Christ has loved us, we are filled with all the fullness of God. As in another place, when he glories that the godly are victors in every battle, he immediately adds the reason: because of Him who loved us.

We see now that in the saints there is no trust in works that gives any credit to their merit (since they regard works only as gifts of God, by which they recognize His goodness, and as signs of their calling by which they may think upon their election). Nor does this trust take anything away from the free righteousness we obtain in Christ, since it depends on that righteousness and cannot stand without it. Augustine makes the same point briefly but very well when he writes: "I do not say to the Lord: Do not despise the works of my hands. I have sought the Lord with my hands and have not been deceived." "But I do not commend the works of my hands, for I fear that when You look at them, You will find more sins than merits." "Only this I say, this I ask, this I desire: Do not despise the works of Your hands. See in me Your work, not mine." "For if You look at mine, You condemn me. If You look at Yours, You crown me." "For whatever good works I have, they are from You." He gives two reasons why he dare not boast of his works before God: first, if he has any good works, he sees nothing in them that is truly his own; second, even those works are overwhelmed by a multitude of sins. The result is that his conscience feels more fear and dismay from them than assurance. Therefore, he wants God to look at his good deeds only in this way: recognizing in them the grace of His calling, God would complete the work He has begun.

Furthermore, when Scripture shows that the good works of the faithful are reasons why the Lord blesses them, this should be understood in a way that keeps what we said before firmly in place: the efficient cause of our salvation consists in God the Father's love; the material cause in the Son's obedience; the instrumental cause in the Holy Spirit's illumination (that is, in faith); and the final cause is the glory of God's great kindness. These truths do not prevent the Lord from also embracing works as secondary causes. But where does this come from? It comes from this: those whom the Lord in His mercy has appointed to inherit eternal life, He brings into possession of it through good works in His ordinary plan of action. What comes first in this sequence of events, He calls the cause of what follows. In this way, He sometimes derives eternal life from works. This does not mean eternal life should be credited to works, but because He justifies those He has chosen so that He may ultimately glorify them, He makes the preceding grace -- which is a step toward the following one -- a kind of cause of it. But whenever He needs to assign the true cause, He does not direct us to flee to works. Instead, He holds us in the sole contemplation of His mercy. Consider what the apostle teaches: "The wages of sin is death, but the gift of God is eternal life." Why doesn't he set righteousness as the counterpart to sin, just as he sets life against death? Why doesn't he make righteousness the cause of life, just as he makes sin the cause of death? That would have made the contrast of opposites work neatly. But it would have been wrong. The apostle wanted to express what is actually true: death is owed to human merit, but life rests entirely in God's mercy alone. In short, in these patterns of speaking, what is expressed is the order of events rather than their cause. God, in heaping grace upon grace, takes the first gift as the occasion for adding the second, leaving nothing undone to enrich His servants. He continually extends His generosity, yet He would have us always look back to the free election that is the fountain and source of it all. Although He loves the gifts He daily gives -- since they spring from that fountain -- it is our duty to hold fast to the free acceptance that alone can sustain our souls. As for the gifts of His Spirit that He gives afterward, we should connect them to the first cause in such a way that they never diminish it.