This will yet be made a great deal more manifest, if we call to remembrance and do consider, that the apostles had to deal with two kinds of men: the one sort whereof did affirm, [61 Pet. i. 15, 16, in omni conversatione, Lat.]
[5 in respect of Christ his blood, is an addition of the translator’s.] [BULLINGER, 11.] 22
that they were sufficiently able of their own strength to satisfy or fulfil the law, and that they could by their deserts and good works merit eternal life; yea, they affirmed that the merit of Christ was not sufficient enough! to the getting of salvation, unless the righteousness of men were added thereunto. Against these Paul disputed very constantly and pithily in-all his epistles; for they made Christ and the grace of God of none effect. The other sort of men were such as, of abusing the doctrine of grace and faith, did wallow like swine in all filthy sins, because they thought that it was sufficient unto salvation if they did say that they believed; but they never declared their faith or belief by any good works, although occasion thereunto were given them. Against these did St Peter very well and wisely? dispute in the first chapter of his second epistle, and St James in the second chapter of his epistle. For he affirmeth, that Abraham was not justified by faith only, but by works: that is to say, that he was not justified by a vain opinion, but by faith which bare and was full of good works, For James doth use the names of faith and justification in one sense, and Paul in another. Paul putteth faith for an assured confidence in the merit of Christ; and he useth justification for absolution and remission of sins, for adoption into the number of the sons of God, and lastly? for the imputing of Christ his righteousness unto us. But in James faith doth signify a vain opinion: and justification doth import, not the imputing of righteousness, but the declaring of righteousness and adoption. For it is undoubtedly true, that the holy apostles of Christ, St Peter and St James, would not by their writings make void the grace and merit of Christ, to advance the merits of mortal men; but rather to withstand the unpureness of them which put the faith of Christ in peril of disgracing, to the offence of all good men, living in the mean while most wickedly in detestable sing without repentance. Therefore the apostles of Christ, requiring good works at the hands of the faithful, do first of
[1 per se, Lat. omitted; of itself. ] [3 constanter et acriter, Lat. [3 adeoque et, Lat.; and thus also. ] [ fidelissimos, Lat.; the most faithful.] [5 rather, which made boast of faith in Christ to the offence, &.]]
1Χ.} OF CHRISTIAN LIBERTY, WORKS, AND MERITS. 9399 all require a true and lively faith, and do refer them both unto the grace of God.
Let us therefore most firmly hold, that the apostles do attribute justification, life, and salvation, to good works improperly; to true faith properly; but most properly to Christ, who is the subject and foundation of true faith. For although true faith? is not without good works, yet doth it justify without good works, by itself alone. For it is most certain, that life and salvation are bestowed on us after the same manner that health and life was given to the children of Israel, which in the wilderness were poisoned of the serpents. They had their health restored them not by any works, but by the only beholding and looking upon the brasen serpent: therefore we also are made partakers of eternal life by faith alone, which is the true beholding and looking up to Christ. “As Moses,” saith our Saviour, “did lift up the serpent in the wilderness, so must the Son of man be lifted up; that every one which believeth in him should not perish, but have eternal life.” And the apostle Paul saith: “Ye are saved by grace through faith; not of yourselves; it is the gift of God: not of works, lest any man should boast,” &e.
With this doctrine of the evangelists and apostles do the testimonies of certain doctors of the church agree: some of which I will recite unto you, dearly beloved, not because these testimonies of the scripture are not sufficient, but because we will not seem to be the beginners and bringers in of new doctrines: although in very deed that can not be new, which is derived out of the evangelical and apostolic doctrine, albeit that all the doctors of the church should gainsay or deny it. Now therefore give ear how some, even of the best of them, do not in words only say and write, but also by proofs shew, that faith alone doth justify.
Origen, a very ancient writer, upon the third chapter of the epistle of St Paul to the Romans, doth say: “Paul saith that the justification of faith alone is sufficient for a man; so that every one that doth believe only is justified, although no works are once wrought by him. Now if we require an example, where any was ever justified by faith alone without good works; that thief, I suppose, is example good enough,