that man is justified by faith without the works of the law, Rom. iii. those men, by their comments, do not explain the most evident meaning of the apostle, but render it obscure. They do not expound, but cavil; so that some take the word faith, not as Paul, for that faith only which is in Christ Jesus, but for another faith which is formed by charity and works. Others interpret that which Paul saith of faith without works, to be understood concerning ceremonial works. Some interpret it of the works of the law in this sense, that those works are undertaken, not by faith, but by the command of the law without grace. Others expound it otherwise; without antecedent works only.

The scope of all which dispute is, that faith being adorned with works, may do something. And on the contrary, that, if works are not joined therewith, it may seem a kind of rude matter, void of life and form, not only unprofitable to purchase righteousness, but a certain dead and destructive thing. Which if it be true, I would ask in what commonwealth, in what church, in whose kingdom, do you coin this new piece of divinity? If it is the church of Christ, that is not yours—it is his kingdom, in which you are only a servant. What? shall not Christ have a free power permitted to him of administering his own affairs, as in his own lawful commonwealth?

And whence is this great boldness in another's dominion, in a church that you never founded, to alter and change as you list, the appointments and institutions of your prince, contrary to law and right? Or, by what authority do you oppose yourselves, but that every man may act in his own possession according to his own right, and freedom of command? What if it seems good in the eyes of Christ to communicate freely the glory of his kingdom, to whom he will? Will you forbid him? What if the most gracious Lord will pay a full reward to those that come to work at the last hour of the day, and make all equal by making the like agreement with them all? Should your eye therefore be evil because he is good?

But now the Lord himself, the Prince and Author of the church, professes in very evident words, that eternal life shall be given to them that believe in his name. What can be said more evident in signification, or more clear to be understood? He that believeth in me, saith he, hath eternal life, John vi. And again, repeating the same in the same words, He that believeth in the Son hath everlasting

life, John i. And, He that believeth in me, though he were dead yet he shall live.* And lest he should seem to testify this of himself, without the consent of his Father, he adds, This is the will of Him that sent me, that every one that seeth the Son and believeth in him should have life eternal, John vi. Who no less most evidently confirms these things by performances, which he expresses in words, adding also miracles thereunto. For how great a multitude do ye meet with everywhere throughout all the evangelists, who were saved and healed by no other thing but faith only, which relied on Christ. How often do we hear from the mouth of the Lord in the gospel, Thy faith hath made thee whole,† without hearing any mention of works? And what Christ performed to faith, will Osorio attribute that to works? Christ invites unto himself consciences that are afflicted and burdened with sin; Isaiah calls all that are athirst to come, without price or any exchange, to the fountains of Christ, that they may be refreshed, John lv. Osorio will bestow the kingdom, which God hath promised, upon none but righteous men, and eminent good works. I beseech you, according to your righteousness, what excellent good work brought that sinful woman with her in the gospel, out of whom seven devils were cast? What righteousness appeared in the thief on the right hand of Christ, excepting faith only, why he should, after committing so many evil deeds, enter in together with Christ, on the same day into paradise? What else did the woman of Canaan, that was a stranger, bring to Christ, but an importunate cry of faith, so that she carried home, not crumbs, but whole loaves of divine grace? What deserved the miserable woman with the issue of blood, or Jairus the governor of the synagogue, or Zaccheus or Matthew, or other publicans with them, why they being preferred before the pharisees, who seemed so much more righteous, should obtain the benefit of free favour, being so obvious and exposed unto them? There is almost an infinite number of others of the like condition, that may be discoursed of after the same manner, in whom you can find nothing worthy of such great bounty of divine grace, but faith only. Blind Bartimeus cried, the lepers cried, Jesus, Master, thou Son of David, have mercy on us, and they were heard. For nothing cries louder than faith, nothing is more effectual to prevail. Let Osorio also cry, and let us • John vi. iii. xi. + Matt. xi. Isa. lv.

all cry with the like voice of faith, and we shall be heard likewise. I speak of that faith, which is in Christ Jesus, besides which, there is not any passage into heaven, nor access unto God, nor way of prevailing with God. Therefore, that we may be heard, let us come, and knock, but let us do it aright, that is, by faith and in the name of the Only Begotten. Otherways it is in vain to cry to God, who hears not sinners, but drives them away; who regards not guilty persons, unless they come to the Son, or in the name of the Son. Now by what way we are heard, by the same we are justified. For the divine reward is always joined with righteousness.

Seeing then, all of us mortal men are by nature sinners, and servants of sin, therefore we must see what that is, which makes us of servants free men-of guilty persons, sons-of sinners, righteous. For this is the whole subject of the debate, this is the question on which the whole controversy depends, which is not so difficult to be judged of, if the authority of sacred scripture may prevail upon impartial judgments. For the testimony of the gospel remains sure and eternal, which no mortal man can weaken at any time, instructing our faith thus. As many as

received him, to them he gave power to become the sons of God; and that he may teach what it is to receive him, he presently explains the same; to them, saith he, that believe in his name, &c.*

Whereby it appears evidently what it is to which we are beholden for all that splendour and dignity, wealth and riches, yea, and the possession of heaven and life. I know that in those excellent offices of good works, in the exercise of charity, and observance of righteousness, there is great weight, and also great benefit; as I confess also that the law itself hath great efficacy, if a man use it lawfully. Now the use of the law consists in this, that it should bring us to Christ, and be subservient to his glory. But when you have heaped all these things together into one, whatsoever were by God either prescribed to us in his law, or written within us, they are far from restoring perfection to a man's deeds which are altogether imperfect, or to man's person which is wholly destroyed and ruined. They are far from making us of servants, freemen, of slaves of Satan, sons of God, heirs of his kingdom, coheirs of Christ, fellow-citizens of the saints, and domestics of the

• John i.

highest Father.

Verily that is not the office of the law, but of Christ and it is not righteousness, but grace that does this. This is not the efficacy of works, but of faith: which relying not upon works, but being strengthened only by the promise of God, brings us from bondage to liberty, from death to life, adopts us being reconciled unto God, makes us sons of the promise, which is so far from being joined with charity and works, that it reconciles charity itself, and all works of life unto God, and justifies them, without which they could not have place in heaven, in the presence of the great God.

8. Upon what account, and how, faith justifies fallen sinners.

Now, because I have demonstrated what the power of faith is, and what it performs, I must of necessity explain upon what account, and for what cause faith procures unto itself such great efficacy and power of justifying-how it is said to justify alone, without works; and what men the same justifies, whether the righteous or the wicked. If the righteous, what need is there of justification or faith, when the law is sufficient? If the wicked, does it justify those that are penitent and converted, or the impenitent and rebellious? If the faith of Christ justifies the penitent, frees them from guilt, and makes them righteous of unrighteous, which you yourself cannot deny, why then do you inveigh against Luther so immodestly and undeservedly? Does Luther either say or teach any other thing? Where does he at any time let loose the reins to sin, or promise liberty to the wicked, or preach justification otherways than to those who being reformed by repentance, breathe after Christ, and join themselves to him by faith? What? Will you shut out those from all hope of pardon? I think not. And what remedy then will you show them? Will you send us to the faith of Christ, or to the sentence of the law, to heal our wounds? What if the law gives no help here, and there is not any other thing in man, that can help righteousness once violated, except faith only placed in Christ, which you cannot deny? And if this very faith brings salvation to none but to those that deplore the sins they have committed, which, together with you, Luther affirms, to what purpose are those outcries against Luther so tragical, and raised without any cause?* * Osor. De Justit. lib. ii. p. 29.

But now, seeing he never so much as dreamed of these things, neither can you bring forth one word from his many sayings and deeds to maintain your unjust accusation.

9. An answer to the accusations of Osorio in defence of

Luther.

But now, passing by your reproaches, let us consider the matter itself, and the strength and sinews of your discourse. Do you, who are so great an extoller of righteousness, against all righteousness tear honest and innocent men in pieces with false accusations? For if a man does not attribute unto works the chief efficacy and preeminence in the point of justification, is that a sufficient cause to suppose that therefore he utterly condemns good works? Verily it is unreasonable so to do.

*

Luther separates charity from faith, and the law from the gospel, and does it not without cause. But it must be considered where, in what place, and for what cause he does it not to cause the godly works of good men to be despised, nor to discourage the exercise thereof, but that the power of justifying should not be attributed to the performance of them. Not that faith should not work by love before men, but that it should not work before God. For it is one thing to work before men, and another thing to work before God. Therefore, one and the same faith acts both ways; but one way before God, and another way before men; for before men it works by love, that it may perform obedience to the will of God, and be serviceable for the benefit of our neighbour; but before God it works not by any love, but by Christ only, that it may obtain the pardon of sins, and eternal life.

By which you see what is the difference between faith and virtue, and wherein they both agree, and how dif ferent the working of both is. How faith is alone, without works, and again how the same is not alone; for in the mean while godly works are not therefore condemned, because they are not admitted to the justification of life, but the trusting in works is only overturned. Here then a

wise and suitable division should be used, that things may be distinguished by their own places and bounds, lest one thing should rashly rush into the possession of another,

Luther separates charity from faith, and the law from the gospel, not simply, but in such a manner as things should be distinguished each by their own bounds.-Marg, note.