Chapter 22.--No Man Justified by Works.
What the difference between them is, I will briefly explain. What the law of works enjoins by menace, that the law of faith secures by faith. The one says, "Thou shalt not covet;" [802] the other says, "When I perceived that nobody could be continent, except God gave it to him; and that this was the very point of wisdom, to know whose gift she was; I approached unto the Lord, and I besought Him." [803] This indeed is the very wisdom which is called piety, in which is worshipped "the Father of lights, from whom is every best giving and perfect gift." [804] This worship, however, consists in the sacrifice of praise and giving of thanks, so that the worshipper of God boasts not in himself, but in Him. [805] Accordingly, by the law of works, God says to us, Do what I command thee; but by the law of faith we say to God, Give me what Thou commandest. Now this is the reason why the law gives its command,--to admonish us what faith ought to do, that is, that he to whom the command is given, if he is as yet unable to perform it, may know what to ask for; but if he has at once the ability, and complies with the command, he ought also to be aware from whose gift the ability comes. "For we have received not the spirit of this world," says again that most constant preacher of grace, "but the Spirit which is of God, that we might know the things that are freely given to us of God." [806] What, however, "is the spirit of this world," but the spirit of pride? By it their foolish heart is darkened, who, although knowing God, glorified Him not as God, by giving Him thanks. [807] Moreover, it is really by this same spirit that they too are deceived, who, while ignorant of the righteousness of God, and wishing to establish their own righteousness, have not submitted to God's righteousness. [808] It appears to me, therefore, that he is much more "a child of faith" who has learned from what source to hope for what he has not yet, than he who attributes to himself whatever he has; although, no doubt, to both of these must be preferred the man who both has, and at the same time knows from whom he has it, if nevertheless he does not believe himself to be what he has not yet attained to. Let him not fall into the mistake of the Pharisee, who, while thanking God for what he possessed, yet failed to ask for any further gift, just as if he stood in want of nothing for the increase or perfection of his righteousness. [809] Now, having duly considered and weighed all these circumstances and testimonies, we conclude that a man is not justified by the precepts of a holy life, but by faith in Jesus Christ,--in a word, not by the law of works, but by the law of faith; not by the letter, but by the spirit; not by the merits of deeds, but by free grace.
[802] Ex. xx. 17.
[803] Wisdom viii. 21.
[804] Jas. i. 17.
[805] 2 Cor. x. 17.
[806] 1 Cor. ii. 12.
[807] Rom. i. 21.
[808] Rom. x. 3.
[809] Luke xviii. 11, 12.
Chapter 23 [XIV.]--How the Decalogue Kills, If Grace Be Not Present.
Although, therefore, the apostle seems to reprove and correct those who were being persuaded to be circumcised, in such terms as to designate by the word "law" circumcision itself and other similar legal observances, which are now rejected as shadows of a future substance by Christians who yet hold what those shadows figuratively promised; he at the same time nevertheless would have it to be clearly understood that the law, by which he says no man is justified, lies not merely in those sacramental institutions which contained promissory figures, but also in those works by which whosoever has done them lives holily, and amongst which occurs this prohibition: "Thou shalt not covet." Now, to make our statement all the clearer, let us look at the Decalogue itself. It is certain, then, that Moses on the mount received the law, that he might deliver it to the people, written on tables of stone by the finger of God. It is summed up in these ten commandments, in which there is no precept about circumcision, nor anything concerning those animal sacrifices which have ceased to be offered by Christians. Well, now, I should like to be told what there is in these ten commandments, except the observance of the Sabbath, which ought not to be kept by a Christian,--whether it prohibit the making and worshipping of idols and of any other gods than the one true God, or the taking of God's name in vain; or prescribe honour to parents; or give warning against fornication, murder, theft, false witness, adultery, or coveting other men's property? Which of these commandments would any one say that the Christian ought not to keep? Is it possible to contend that it is not the law which was written on those two tables that the apostle describes as "the letter that killeth," but the law of circumcision and the other sacred rites which are now abolished? But then how can we think so, when in the law occurs this precept, "Thou shall not covet," by which very commandment, notwithstanding its being holy, just, and good, "sin," says the apostle, "deceived me, and by it slew me?" [810] What else can this be than "the letter" that "killeth"?
[810] See Rom. vii. 7-12.