Chapter 15. That Those Things That Are Commonly Boasted Concerning the Merits of Works Do Overthrow as Well the Praise of God in Giving of Righteousness, as Also the Assurance of Salvation

Now we have declared that which is the chief point in this matter: that because if righteousness be upheld with works, it must needs by and by fall down before the sight of God, it is contained in the only mercy of God, the only communicating of Christ, and therefore in only faith. But, let us diligently mark that this is the chief stay of the matter, lest we be entangled with that general error, not only of the common people, but also of learned men. For as soon as question is moved of the justification of faith and works, they flee to those places which seem to give to works some merit in the sight of God: as though the justification of works were fully won, if it be once proved that they be of any value with God. But we have above plainly showed that the righteousness of works consists only in the perfect and full keeping of the law. Whereupon follows that no man is justified by works but he that having climbed up to the highest top of perfection cannot be proved guilty of any offense be it never so little. Therefore it is another and a separate question: However works suffice not to justify a man, whether yet do they not deserve favor with God?

First of the name of merit I must needs say this beforehand, that whoever first applied it to works of men compared to the judgment of God, he did very ill provide for the purity of faith. Truly I do by my good will abstain from strives about words, but I would wish that this sobriety had always been used among Christian writers, that they would not have found in their hearts to use words strange from the Scriptures, which engendered much offense and no fruit. For why, I beseech you, was it needful to have the name of merit brought in, when the price of good works might be fittly expressed by another name without offense? But how much offense the word contains in it, is evident with the great hurt of the world. Surely as it is most proud it can do nothing but darken the grace of God, and fill men with perverse pride. The old writers of the Church, I grant, have commonly used it, and I would to God they had not with the abusing of one little word given to posterity matter of error. However they themselves also do in many places testify, how in no case they meant to give any prejudice against the truth. For thus says Augustine in one place, Let merits of men here hold their peace, which have perished by Adam: and let the grace of God reign, by Jesus Christ. Again, The saints give nothing to their own merits: they will give all to none but to your mercy, O God. In another place, When man sees that whatever good he has, he has it not from himself, but from his God, he sees that all that which is praised in him, is not of his own merits, but of the mercy of God. You see how taking from men the power of doing well, he also throws down the dignity of merit. And Chrysostome says, Our works, if there be any, which follow the free calling of God, are repayment and debt: but the [reconstructed: gifts] of God are grace and bountifulness and the greatness of liberal giving. But, leaving the name, let us rather look upon the thing. I have verily before alleged a sentence out of Bernard: As it suffices to merit, not to presume of merits: so to want merits, suffices to judgment. But by adding forth with an exposition, he sufficiently mitigates the harshness of the word, where he says: Therefore care you to have merits: when you have them, know that they are given: hope for fruit, the mercy of God: and so you have escaped all danger, of poverty, unthankfulness, and presumption. Happy is the church which neither wants merits without presumption, nor presumption without merits. And a little before he had largely showed, how godly a meaning he used. For of merits (says he) why should the Church be careful, which has a more steadfast and surer cause to glory of the purpose of God? God cannot deny himself, he will do that which he has promised. If there be no cause why you should ask, by what merits may we hope for good things? Specially since you hear it said, Not for your sakes, but for my sake: it suffices to merit, to know that merits suffice not.

What all our works deserve, the scripture shows when it says that they cannot abide the sight of God, because they are full of uncleanness. Then, what the perfect observing of the law (if any such could be found) shall deserve, when it teaches that we should think ourselves unprofitable servants when we have done all things that are commanded us: because we shall have given nothing freely to the Lord, but only have performed our due services, to which there is no thanks to be given. But those good works which he himself has given us, the Lord both calls ours, and testifies that they are not only acceptable to him, but also that they shall have reward. It is our duty again for our part, to be encouraged with so great a promise, and to gather up our hearts, that we be not wearied with well doing, and to yield true thankfulness to so great a bountifulness of God. It is undoubted that it is the grace of God whatever there is in works that deserves praise: that there is not one drop, which we ought properly to ascribe to ourselves. This if we do truly and earnestly acknowledge, there vanishes away not only all trust but also opinion of merit. We (I say) do not part the praise of good works (as the Sophisters do) between God and man: but we reserve it whole, perfect, and undiminished to the Lord. Only this we assign to man, that even the self same works that were good he by his uncleanness corrupts and defiles. For nothing comes out of man, however perfect he be, that is not defiled with some spot. Therefore let the Lord call into judgment even these things that are best in the works of men: he shall verily discern in them his own righteousness, but man's dishonesty and shame. Good works therefore do please God and are not unprofitable to the doers of them, but rather they receive for reward the most large benefits of God: not because they so deserve, but because the goodness of God has of itself appointed this price to them. But what spitefulness is this, that men not contented with that liberality of God, which gives undue rewards to works that deserve no such thing, do with ambition full of sacrilege endeavor further, that that which is wholly of the liberality of God, may seem to be rendered to the merits of men. Here I appeal to the common judgment of every man. If any man that has a taking of profit in a piece of ground by another man's liberal grant, does also claim to himself the title of property: does he not by such unthankfulness deserve to lose the very self possession which he had? Likewise if a bondservant being made free of his Lord, does hide the baseness of the estate of a Libertine, and boasts himself to be a freeman born: is he not worthy to be brought back into his former bondage? For this is the right use of enjoying a benefit, if we neither claim to ourselves more than is given, nor do defraud the author of the benefit of his praise: but rather do so behave ourselves, that that which he has given from himself to us, may seem after a certain manner to remain with him. If this moderation is to be kept toward men, let all men look and consider what manner of moderation is due to God.

I know that the Sophisters do abuse certain places, to prove thereby that the name of merit toward God is found in the Scriptures. They allege a sentence out of Ecclesiasticus, Mercy shall make place to every man, according to the merit of his works. And out of the Epistle to the Hebrews, Forget not doing good and communicating, for with such sacrifices men merit of God. As for my right in resisting the authority of Ecclesiasticus, I do now release it. Yet I deny that they faithfully allege that which Ecclesiasticus, whatever writer he were, has written. For the Greek copy is thus: [in non-Latin alphabet]. He shall make place to every mercy, and every man shall find according to his works. And that this is the true text, which is corrupted in the Latin translation, appears both by the framing of these words, and by a longer joining together of the sentence going before. In the Epistle to the Hebrews, there is no cause why they should snare us in one little word, when in the Greek words of the Apostle is nothing else but that such sacrifices do please and are acceptable to God. This alone ought largely to suffice to subdue and beat down the outrageousness of our pride, that we feign not any worthiness to works beyond the rule of Scripture. Now the doctrine of the Scripture is, that all our good works are continually sprinkled with many filthy spots, wherewith God may be worthily offended and be angry with us: so far is it from the case that they be able to win him to us, or to provoke his liberality toward us. Yet because he of his tender kindness does not examine them by extremity of law, he takes them as if they were most pure, and therefore though without merit, he rewards them with infinite benefits both of this present life and of the life to come. For I do not allow the distinction set by men otherwise learned and godly: that good works deserve the graces that are given us in this life, and that eternal life is the reward of faith alone. For the Lord does commonly always set in heaven the reward of labors and the crown of battle. Again to give it so to the merit of works, that it be taken away from grace, that the Lord heaps us with graces upon graces, is against the doctrine of the Scripture. For though Christ says that to him that has, shall be given, and that the faithful and good servant which has showed himself faithful in few things, shall be set over many: yet he also shows in another place, that the increases of the faithful are the gifts of his free goodness. All you that thirst (says he) come to the waters: and you that have not money, come and buy milk and honey without money and without any exchange. Whatever therefore is now given to the faithful for help of salvation, indeed and blessedness itself, is the mere liberality of God: yet both in this and in those he testifies that he has consideration of works: because, to testify the greatness of his love toward us, he vouchsafes to grant such honor not only to us, but also to the gifts which he has given us.

If these things had in the ages past been handled and disposed in such order as they ought to have been, there had never arisen so many troubles and dissensions. Paul says that in the building of Christian doctrine, we must keep still that foundation which he had laid among the Corinthians, beside which no other can be laid: and that the same foundation is Jesus Christ. What manner of foundation have we in Christ? Is it, that he was to us the beginning of salvation: that the fulfilling of it should follow of ourselves? And has he but only opened the way, by which we should go forward of our own strength? Not so: but as he said a little before, when we acknowledge him, he is given to us for righteousness. No man therefore is well founded in Christ, but he that has full righteousness in him: for as much as the Apostle says not that he was sent to help us to obtain righteousness, but that he himself might be our righteousness. Namely, that we are chosen in him from eternity before the making of the world, by no deserving of ours, but according to the purpose of the good pleasure of God: that by his death we are redeemed from the damnation of death, and delivered from destruction: that in him we are adopted of the heavenly father into children and heirs: that by his blood we are reconciled to the Father: that being given to him to be kept we are delivered from peril of perishing and of being lost: that being so engrafted in him, we are already after a certain manner partakers of eternal life, being entered into the kingdom of God by hope: and yet more: that having obtained such partaking of him, however we be yet fools in ourselves, he is wisdom for us before God: however we be sinners, he is righteousness for us: however we be unclean, he is cleanness for us: however we be weak, however unarmed and lying open in danger of Satan, yet ours is the power which is given him in heaven and earth, whereby he may tread down Satan for us, and break the gates of hell: however we still carry about with us the body of death, yet he is life for us: briefly that all his things are ours, and we in him have all things, in ourselves nothing. Upon this foundation, I say, it behooves that we be built, if we will increase into a holy temple to the Lord. (1 Corinthians 3:11; 1 Corinthians 1:30; Ephesians 1:4; Colossians 1:14, 20; John 10:28; Matthew 28:17)

But the world has a long time been otherwise taught. For there have been found out I know not what moral good works, by which men may be made acceptable to God before that they be grafted in Christ. As though the Scripture lies, when it says that they are all in death which have not possessed the Son. If they be in death, how should they bring forth matter of life? As though it were of no more force, that whatever is done without faith, is sin: as though there may be good fruits of an evil tree. But what have these most pestilent Sophisters left to Christ wherein he may show forth his power? They say that he has deserved for us the first grace, namely the occasion of deserving: that it is now our part not to fail the occasion offered. O desperate shamelessness of ungodliness. Who would have thought that men professing the name of Christ, dared so strip him naked of his power, and in a manner tread him underfoot? This testimony is everywhere spoken of him, that all they are justified that believe in him: these fellows teach, that there comes from him no other benefit, but this, that the way is opened to every man to justify himself. But I would to God they tasted what these sayings mean: that all they have life that have the Son of God: that whoever believes, is already passed from death into life: that we are justified by his grace, that we might be made heirs of eternal life: that the faithful have Christ abiding in them, by whom they cleave fast to God: that they which are partakers of his life, do sit with him in heavenly places: that they are transplanted into the kingdom of God, and have obtained salvation: and innumerable other such. For they do not declare, that there comes by the faith of Christ nothing but the power to obtain righteousness or salvation, but that they are both given to us. Therefore so soon as you are by faith engrafted into Christ, you are already made the son of God, the heir of heaven, partaker of righteousness, possessor of life, and (that their lies may be better confuted) you have not obtained the fit ability to deserve, but even all the deservings of Christ: for they are communicated to you. (1 John 5:12; Romans 14:23; 1 John 5:11; John 5:24; Romans 3:24; 1 John 3:23; Ephesians 2:6; Colossians 1:13)

So the Sorbonical schools, the mothers of all errors, have taken from us the justification of faith which is the sum of all godliness. They grant indeed in word that man is justified by formed faith: but this they afterward expound, because good works have of faith this, that they avail to righteousness: so that they seem in a manner to name faith in mockery, since without great enviousness it could not be passed over in silence, seeing it is so often repeated in the Scripture. And not yet contented, they do in the praise of good works secretly steal from God somewhat to give away to man. Because they see that good works little avail to advance man, and that they cannot be properly called merits if they are accounted the fruits of the grace of God: they pick them out of the strength of free will, oil indeed out of a stone. And they deny not indeed that the principal cause of them is in grace: but they affirm that thereby is not excluded free will, by which is all merit. And this not only the later Sophists do teach, but also their Pythagoras, Lombard: whom if you compare with these men, you may say to be sound-witted and sober. It was truly a point of marvelous blindness, that when they had Augustine so often in their mouth, they saw not with how great carefulness that man provided that no piece of the glory of good works, were it never so little, should be conveyed to men. Here before when we treated of free will, we cited certain testimonies of his to his purpose, of which sort there are often times found many like in his writings: as when he forbids us that we should nowhere boast of our merits, because even they also are the gifts of God: and when he writes that all our merit is only of grace, that it is not gotten by our sufficiency, but is all made by grace. It is no marvel that Lombard was blind at the light of the Scripture, in which it appears that he was not so well practiced. Yet nothing could be desired more plain against him and his disciples, than this word of the Apostle. For when he forbids Christians all glorying, he adds a reason why it is not lawful to glory: because we are the handiwork of God, created for all good works, that we should walk in them. Since therefore there comes out of us no good thing, but in so much as we are regenerated: and our regeneration is wholly of God without exception: there is no right why we should claim to ourselves one ounce in good works. Finally whereas they continually call upon good works, in the meantime they so instruct consciences, that they never dare have confidence, that they have God well pleased and favorable to their works. But on the contrary we, without making any mention of merit, do yet by our doctrine raise up the spirits of the faithful with singular comfort, when we teach them that in their works they please God and are undoubtedly accepted by him. Indeed, and also here we require that no man attempt or go about any work without faith, that is to say, unless he does first with assured confidence of mind determine that he shall please God.

Therefore let us not suffer ourselves to be led so much as one hair's breadth away from this only foundation: which being laid, wise builders do afterward well and orderly build upon it. For if there be need of doctrine and exhortation, they put men in mind, that the Son of God has appeared to this end, that he may destroy the works of the devil: that they should not sin which are of God, that the time past is enough for the fulfilling of the desires of the Gentiles: that the elect of God are [reconstructed: vessels] of mercy chosen out to honor, which ought to be made clean from all filthiness. But all is spoken at once, when it is shown that Christ will have such disciples, which forsaking themselves, and taking up their cross, do follow him. He who has forsaken himself, has cut off the root of all evils, that he may no more seek those things that are his own. He who has taken up his cross, has prepared himself for all patience and meekness. But the example of Christ [reconstructed: contains] both these and all other duties of godliness and holiness. He showed himself obedient to his Father, even to the death: he was wholly occupied in doing the works of God: he with his whole heart breathed out the glory of his Father: he gave his soul for his brothers: he both did good and wished good to his enemies. If there be need of comfort, these will bring marvelous comfort, that we be in affliction, but we are not made anxious: that we labor, but we are not forsaken: we are brought low, but we are not confounded: we are thrown down, but we do not perish: always bearing about with us in our body the mortifying of Jesus Christ, that the life of Jesus may be manifestly shown in us, that if we be dead with him, we shall also live together with him: if we suffer with him, we shall also reign together with him: that we be so fashioned like his sufferings, until we attain to the likeness of his resurrection. For inasmuch as the Father has predestinated these to be fashioned like the image of his Son, whom in him he has chosen, that he may be the firstborn among all his brothers: and therefore that neither death, nor present things, nor things to come, shall separate us from the love of God which is in Christ: but rather all things shall turn to us for good and for salvation. Look, we do not justify a man by works before God: but we say that all they that are of God, are regenerated and made a new creature, that they may pass out of the kingdom of sin into the kingdom of righteousness, and that by this testimony they make their calling certain, and are judged as trees by the fruits.

We have now stated the central point of this matter: because righteousness, if upheld by works, must inevitably collapse before God's sight, it is contained in God's mercy alone, in union with Christ alone, and therefore in faith alone. But let us mark this carefully as the chief pillar of the discussion, so that we are not drawn into the common error shared by ordinary people and learned men alike. As soon as the question of justification by faith versus works is raised, they rush to passages that seem to credit works with some merit before God — as if the case for justification by works were settled the moment it is proved that works have any value before Him. But we have already shown plainly that the righteousness of works consists only in perfect and complete obedience to the law. It follows that no one is justified by works except the person who has climbed to the very summit of perfection and cannot be found guilty of even the smallest offense. So this is a separate and distinct question: even if works do not suffice to justify a person, do they not nevertheless deserve some favor from God?

On the word 'merit' I must first say this: whoever first applied it to human works as they are compared to God's judgment did a great disservice to the purity of faith. I willingly avoid quarrels over words, but I could wish that Christian writers had always exercised the restraint of not reaching for terms foreign to Scripture — terms that generate much offense and no fruit. For why was it necessary to introduce the word 'merit' when the value of good works could have been properly expressed by another word without causing offense? How much offense the word carries is evident from the great harm it has done in the world. Being an expression of pride, it can do nothing but obscure the grace of God and fill people with wrongheaded arrogance. The early church fathers, I grant, commonly used it — and I wish they had not given later generations material for error by misusing one small word. However, they themselves testify in many places that they never intended to prejudice the truth by it. So Augustine says in one place: 'Let the merits of men be silent here — merits that perished in Adam — and let the grace of God reign through Jesus Christ.' And again: 'The saints attribute nothing to their own merits. They will give all credit to nothing but Your mercy, O God.' And in another place: 'When a person sees that whatever good he has he does not have from himself but from his God, he sees that whatever is praised in him comes not from his own merits but from the mercy of God.' You see how, in taking away from people the power of doing good, he also overturns the dignity of merit. Chrysostom says: 'Our works, if there are any, which follow God's free calling, are repayment of a debt. But God's gifts are grace and bounty and the greatness of generosity.' But setting aside the word, let us look at the substance. I have already cited a statement from Bernard: 'As it is enough for merit not to presume on merits, so to lack merits is enough under judgment.' But he immediately adds an explanation that softens the sharpness of the word: 'Therefore be concerned to have merits; but when you have them, know that they were given; hope for fruit in the mercy of God — and so you have escaped all danger of poverty, ingratitude, and presumption. Happy is the church that lacks neither merits without presumption, nor presumption without merits.' A little before this he had shown at length his godly intention: 'Why should the church be concerned about merits, when she has a firmer and surer ground for glory in the purpose of God? God cannot deny Himself; He will do what He has promised. There is no reason to ask by what merits we may hope for good things — especially when you hear it said: Not for your sake, but for My own sake. It is enough for merit to know that merits are not enough.'

What our works deserve, Scripture shows when it says they cannot stand before God's sight because they are full of impurity. Then it shows what perfect observance of the law — if any such thing could be found — would deserve, when it teaches us to consider ourselves unprofitable servants even after doing everything commanded, because we will have given the Lord nothing freely but only performed what was already owed — and for that, no thanks are due. But those good works which God Himself has given us, the Lord both calls ours and testifies that they are not only acceptable to Him but will also receive a reward. It is our duty in response to be encouraged by so great a promise, to take heart so that we do not grow weary of doing good, and to give genuine thanks for so great a generosity from God. It is without question that whatever in our works deserves praise is the grace of God — there is not one drop that we ought properly to claim as our own. If we truly and earnestly acknowledge this, then not only all confidence but every notion of merit vanishes. We — unlike the Sophists — do not divide the praise of good works between God and humanity. We reserve it whole, complete, and undivided for the Lord. To humanity we assign only this: that even the same works that were good, a person corrupts and defiles by his impurity. For nothing comes out of any person, however upright, that is not stained with some spot. Therefore let the Lord call into judgment even the best of human works — He will indeed find in them His own righteousness, but also humanity's dishonesty and shame. Good works therefore do please God and are not profitless to those who do them — they receive in return the richest gifts of God. Not because they deserve as much, but because God's goodness has of itself appointed this value to them. But what insolence this is — that people, not content with that generosity of God which gives undeserved rewards to works that merit nothing of the kind, go further and presumptuously and sacrilegiously try to make what belongs wholly to God's generosity appear to be rendered as payment to human merit. Here I appeal to every person's common sense. If someone who enjoys the use of a piece of land through another's generous grant then also claims ownership of the property — does he not by such ingratitude deserve to lose even the use he had? And if a slave who has been freed by his master then conceals the humble status of a freed person and boasts of being freeborn — is he not worthy to be brought back into his former bondage? For the proper way to enjoy a benefit is neither to claim for yourself more than was given, nor to rob the benefactor of his due praise — but so to conduct yourself that what he gave you from himself may in a sense seem to remain with him. If this moderation is to be observed toward people, let everyone consider what kind of moderation is owed to God.

I know that the Sophists misuse certain passages to try to prove that the word 'merit' toward God is found in Scripture. They cite a sentence from Ecclesiasticus: 'Mercy shall make room for every man according to the merit of his works.' And from the letter to the Hebrews: 'Do not forget to do good and to share, for with such sacrifices people merit from God.' I set aside for now my right to challenge the authority of Ecclesiasticus. But I deny that they faithfully represent what Ecclesiasticus — whoever the author was — actually wrote. For the Greek text reads: 'He makes room for every mercy, and every man will find according to his works' — showing that it is God who makes room for mercy, not works that earn it. That this is the true text, which was corrupted in the Latin translation, is evident both from the structure of these words and from a broader reading of what comes before. As for the passage in Hebrews, there is no reason they should trap us on one word, since the Greek text of the apostle says nothing more than that such sacrifices please God and are acceptable to Him. This alone should be abundantly enough to humble and silence the pride that would assign to works a worthiness beyond what Scripture allows. Now Scripture's teaching is that all our good works are constantly stained with many filthy spots by which God could justly be offended and angry with us — so far are they from being able to win Him over or move His generosity toward us. Yet because in His tender kindness He does not examine them by the strict rigor of the law, He accepts them as if they were pure — and therefore, though without merit, He rewards them with countless benefits both in this life and in the life to come. For I do not accept the distinction made by otherwise learned and godly people: that good works deserve the graces given in this life, while eternal life is the reward of faith alone. The Lord regularly and consistently places the reward of labors and the crown of battle in heaven. And to assign the bestowal of grace upon grace to the merit of works, taking it away from grace, contradicts the teaching of Scripture. For though Christ says that to the one who has, more will be given, and that the faithful and wise servant who proved faithful in little things will be put in charge of many — He also shows in another place that the growth of the faithful is the gift of His free goodness: 'Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat. Come, buy wine and milk without money and without cost.' Therefore whatever is now given to the faithful — help for salvation, salvation itself, and blessedness — is the pure generosity of God. Yet in both earthly gifts and eternal ones He testifies that He has regard for works — because to demonstrate the greatness of His love toward us, He deigns to confer such honor not only on us but on the gifts He has given us.

If these things had been properly handled and arranged as they should have been in past ages, so many troubles and disagreements would never have arisen. Paul says that in building Christian doctrine, we must keep the foundation he had laid among the Corinthians, beside which no other can be laid: and that foundation is Jesus Christ. What kind of foundation do we have in Christ? Is it that He gave us the starting point of salvation, and we must complete it ourselves? Did He only open the way for us to move forward by our own strength? Not at all. As he said a little earlier, when we acknowledge Christ, He is given to us as our righteousness. No one is properly grounded in Christ unless they find their complete righteousness in Him, since the apostle does not say Christ was sent to help us obtain righteousness, but that He Himself is our righteousness. Specifically: we are chosen in Him from eternity before the creation of the world, not by any merit of our own, but according to the purpose of His good pleasure. By His death we are redeemed from the condemnation of death and delivered from destruction. In Him we are adopted by the heavenly Father as children and heirs. By His blood we are reconciled to the Father. Given to Him for safekeeping, we are delivered from the danger of perishing and being lost. Being grafted into Him, we are already in a certain sense partakers of eternal life, having entered the kingdom of God by hope. And even more: having received such a share in Him, although we are still foolish in ourselves, He is wisdom for us before God. Although we are sinners, He is righteousness for us. Although we are unclean, He is purity for us. Although we are weak, unarmed, and exposed to Satan's attacks, ours is the power given to Him in heaven and on earth, by which He crushes Satan for us and breaks the gates of hell. Although we still carry the body of death, He is life for us. In short, all His things are ours, and we have all things in Him -- in ourselves, nothing. On this foundation, I say, we must be built if we are to grow into a holy temple for the Lord. (1 Corinthians 3:11; 1 Corinthians 1:30; Ephesians 1:4; Colossians 1:14, 20; John 10:28; Matthew 28:17)

But the world has long been taught otherwise. People have invented certain moral good works by which they can make themselves acceptable to God before being grafted into Christ. As though Scripture lies when it says that all who do not possess the Son are in death. If they are in death, how can they produce the substance of life? As though it means nothing that whatever is done without faith is sin -- as though a bad tree could bear good fruit. But what have these most destructive Sophists left for Christ in which to demonstrate His power? They say He earned for us the first grace -- namely, the opportunity to earn further merit -- and that it is now our job not to fail the opportunity offered. What desperate shamelessness! Who would have thought that people claiming the name of Christ would dare to strip Him of His power and practically trample Him underfoot? This testimony is spoken of Him everywhere: that all who believe in Him are justified. These people teach that He provides no other benefit than opening the way for everyone to justify themselves. I wish they could truly taste the meaning of these statements: that all who have the Son of God have life; that whoever believes has already passed from death to life; that we are justified by His grace so we might become heirs of eternal life; that the faithful have Christ dwelling in them, through whom they cling to God; that those who share in His life sit with Him in heavenly places; that they are transported into the kingdom of God and have obtained salvation -- and countless other such statements. These do not declare that Christ merely brings the ability to obtain righteousness or salvation, but that both are given to us through Him. Therefore, the moment you are grafted into Christ by faith, you are already made a child of God, an heir of heaven, a partaker of righteousness, a possessor of life. And to better refute their lies: you have not obtained the potential to earn merit, but all of Christ's merits themselves, for they are shared with you. (1 John 5:12; Romans 14:23; 1 John 5:11; John 5:24; Romans 3:24; 1 John 3:23; Ephesians 2:6; Colossians 1:13)

This is how the Sorbonne schools -- the mothers of all errors -- have taken from us the justification of faith, which is the sum of all godliness. They do grant in words that a person is justified by a faith that is "formed." But they then explain this to mean that good works get their value from faith. So they seem to mention faith almost mockingly, since it could not decently be passed over in silence given how often Scripture repeats it. Not yet satisfied, they secretly steal from God some of the praise for good works in order to give it to human beings. Since they see that good works do little to promote a person's standing, and cannot properly be called merits if they are recognized as fruits of God's grace, they trace them back to the power of free will -- drawing oil from a stone, so to speak. They do not deny that the principal cause of good works is grace. But they insist that free will is not thereby excluded, and that free will is the source of all merit. Not only the later Sophists teach this, but even their master, Lombard. If you compare him with these others, you might actually call him sensible and sober. It was truly remarkable blindness that, while they constantly quoted Augustine, they failed to see how carefully that man ensured that not even the tiniest piece of the glory of good works would be transferred to human beings. Earlier, when we discussed free will, we cited some of his statements on this point. Similar ones appear throughout his writings. For example, he forbids us to boast of our merits anywhere, since even they are gifts of God. He writes that all our merit comes only from grace, not from our own ability, and is entirely made by grace. It is no surprise that Lombard was blind to the light of Scripture, since he was clearly not well trained in it. Yet nothing could be more plainly against him and his followers than the apostle's words. When Paul forbids Christians from all boasting, he adds a reason: because we are God's workmanship, created for good works that we should walk in them. Since nothing good comes from us except insofar as we are regenerated, and our regeneration is entirely of God without exception, there is no right for us to claim even an ounce of credit for good works. Finally, while they constantly talk about good works, they instruct consciences in a way that never allows them to feel confident that they have God well pleased and favorable toward their works. But we, on the contrary, without ever mentioning merit, by our teaching raise the spirits of the faithful with extraordinary comfort. We teach them that in their works they please God and are undoubtedly accepted by Him. Indeed, we also require here that no one attempt or undertake any work without faith -- that is, unless they first determine with assured confidence of heart that they will please God.

Therefore, let us not allow ourselves to be led even a hair's breadth from this single foundation. Once it is laid, wise builders then build well and orderly upon it. If teaching and encouragement are needed, they remind people that the Son of God appeared to destroy the works of the devil, that those who belong to God should not sin, that the past is enough time for fulfilling the desires of the Gentiles, and that God's chosen people are vessels of mercy selected for honor who should be cleansed from all impurity. But everything is said at once when it is shown that Christ wants disciples who deny themselves, take up their cross, and follow Him. Whoever has denied themselves has cut off the root of all evils, seeking nothing for their own benefit. Whoever has taken up their cross has prepared themselves for all patience and gentleness. But the example of Christ contains both of these and every other duty of godliness and holiness. He showed Himself obedient to His Father even to death. He was entirely devoted to doing God's works. He breathed out the glory of His Father with His whole heart. He gave His life for His brothers. He both did good to and wished good upon His enemies. If comfort is needed, these will bring wonderful comfort: that we are afflicted but not crushed; that we struggle but are not abandoned; we are brought low but not destroyed; we are thrown down but we do not perish -- always carrying in our bodies the death of Jesus, so that the life of Jesus may be revealed in us. If we died with Him, we will also live with Him. If we suffer with Him, we will also reign with Him. We are conformed to His sufferings until we reach the likeness of His resurrection. The Father has predestined these to be conformed to the image of His Son, whom He chose in Christ so that Christ might be the firstborn among many brothers. Therefore, neither death, nor things present, nor things to come will separate us from God's love in Christ. Rather, all things will work together for our good and salvation. We do not justify a person before God by works. But we say that all who belong to God are regenerated and made a new creation, so that they may pass from the kingdom of sin into the kingdom of righteousness. By this testimony they confirm their calling, and they are judged as trees by their fruits.