et opera, et dicunt, nos fide et operibus justificari. Quæ doctrina tolerabilior est priore, et plus afferre potest consolationis, quam vetus ipsorum doctrina. there was formerly a deep silence. They teach that we are not justified by works alone; but they conjoin faith and works, and say we are justified by faith and works. Which doctrine is more tolerable than the former one, and can afford more consolation than their old doctrine. Cum igitur doctrina de fide, quam oportet in Ecclesia præcipuam esse, tam diu jacuerit ignota, quemadmodum fateri omnes necesse est, de fidei justitia altissimum silentium fuisse in concionibus, tantum doctrinam operum versatam esse in ecclesiis, nostri de fide sic admonuerunt ecclesias: Whereas, therefore, the doctrine of faith, which should be the chief one in the Church, hath been so long unknown, as all men must needs grant, that there was the deepest silence about the righteousness of faith in their sermons, and that the doctrine of works was usual in the churches; for this cause our divines did thus admonish the churches: Principio, quod opera nostra non possint reconciliare Deum, aut mereri remissionem peccatorum et gratiam et justificationem, sed hanc tantum fide consequimur, credentes, quod propter Christum recipiamur in gratiam, qui solus positus est Mediator et Propitiatorium (1 Tim. ii. 5), per quem reconcilietur Pater. Itaque qui confidit, operibus se mereri gratiam, is aspernatur Christi meritum et gratiam, et querit sine Christo humanis viribus viam ad Deum, cum Christus de se dixerit (John xiv. 6): Ego sum via, veritas et vita. First, that our works can not reconcile God, or deserve remission of sins, grace, and justification at his hands, but that these we obtain by faith only, when we believe that we are received into favor for Christ's sake, who alone is appointed the Mediator and Propitiatory, by whom the Father is reconciled. He, therefore, that trusteth by his works to merit grace, doth despise the merit and grace of Christ, and seeketh by his own power, without Christ, to come unto the Father; whereas Christ hath said expressly of himself, 'I am the way, the truth, and the life' (John xiv. 6).
Hæc doctrina de fide ubique in Paulo tractatur (Eph. ii. 8): Gratia salvi facti estis per fidem, et hoc non ex vobis, Dei donum est, non ex operibus, etc. Et ne quis cavilletur, a nobis novam Pauli interpretationem excogitari, tota hæc causa habet testimonia Patrum. Nam Augustinus multis voluminibus defendit gratiam et justitiam fidei contra merita operum. Et similia docet Ambrosius de vocatione gentium, et alibi. Sic enim inquit de vocatione gentium: Vilesceret redemptio sanguinis Christi, nec misericordiæ Dei humanorum operum prærogativa succumberet, si justificatio, quæ fit per gratiam, meritis præcedentibus deberetur, ut non munus largientis, sed merces esset operantis. This doctrine of faith is handled by Paul almost every where: 'By grace ye are saved through faith, and that not of yourselves: it is the gift of God, not of works' (Eph. ii. 8, 9). And lest any here should cavil, that we bring in a new-found interpretation, this whole cause is sustained by testimonies of the Fathers. Augustine doth in many volumes defend grace, and the righteousness of faith, against the merit of works. The like doth Ambrose teach in his book, De Vocatione Gentium, and elsewhere; for thus he saith of the calling of the Gentiles: 'The redemption made by the blood of Christ would be of small account, and the prerogative of man's works would not give place to the mercy of God, if the justification which is by grace were due to merits going before; so as it should not be the liberality of the giver, but the wages or hire of the laborer.' Quanquam autem hæc doctrina contemnitur ab imperitis, tamen experiuntur piæ ac pavidæ conscientiæ, plurimum eam consolationis afferre, quia conscientiæ non possunt reddi tranquillæ per ulla opera, sed tantum fide, cum certo statuunt, quod propter Christum habeant placatum Deum; quemadmodum Paulus docet This doctrine, though it be contemned of the unskillful, yet godly and fearful consciences find by experience that it bringeth very great comfort: because that consciences can not be quieted by any works, but by faith alone, when they believe assuredly that they have a God who is propitiated for Christ's sake; as St. Paul teacheth, 'Being justified
(Rom. v. 1): Justificati per fidem, pacem habemus apud Deum. Tota hæc doctrina ad illud certamen perterrefactæ conscientiæ referenda est, nec sine illo certamine intelligi potest. Quare male judicant de ea re homines imperiti et prophani, qui Christianam justitiam nihil esse somniant, nisi civilem et philosophicam justitiam. by faith, we have peace with God' (Rom. v. 1). This doctrine doth wholly belong to the conflict of a troubled conscience; and can not be understood, but where the conscience hath felt that conflict. Wherefore, all such as have had no experience thereof, and all that are profane men, who dream that Christian righteousness is naught else but a civil and philosophical righteousness, are poor judges of this matter. Olim vexabantur conscientiæ doctrina operum, non audiebant ex Evangelio consolationem. Quosdam conscientia expulit in desertum, in monasteria, sperantes ibi se gratiam merituros esse per vitam monasticam. Alii alia excogitaverunt opera ad promerendam gratiam et satisfaciendum pro peccatis. Ideo magnopere fuit opus, hanc doctrinam de fide in Christum tradere et renovare, ne deesset consolatio pavidis conscientiis, sed scirent fide in Christum apprehendi gratiam et remissionem peccatorum et justificationem. Formerly men's consciences were vexed with the doctrine of works; they did not hear any comfort out of the Gospel. Whereupon conscience drove some into the desert, into monasteries, hoping there to merit grace by a monastical life. Others devised other works, whereby to merit grace, and to satisfy for sin. There was very great need, therefore, to teach and renew this doctrine of faith in Christ; to the end that fearful consciences might not want comfort, but might know that grace, and forgiveness of sins, and justification, are received by faith in Christ. Admonentur etiam homines, quod hic nomen fidei non significet tantum historiæ notitiam, quails est in impiis et diabolo, sed significet fidem, quæ credit non tantum historiam, ed etiam Another thing, which we teach men, is that in this place the name of Faith doth not only signify a knowledge of the history, which may be in the wicked, and in the devil, but that is signifieth a faith
effectum historiæ, videlicet hunc articulum, remissionem peccatorum, quod videlicet per Christum habeamus gratiam, justitiam et remissionem peccatorum. Jam qui scit, se per Christum habere propitium Patrem, is vere novit Deum, scit, se ei curæ esse, invocat eum; denique non est sine Deo, sicut gentes. Nam diaboli et impii non possunt hunc articulum credere, remissionem peccatorum. Ideo Deum tanquam hostem oderunt, non invocant eum, nihil boni ab eo expectant. Augustinus etiam de fidei nomine hoc modo admonet lectorem et docet, in Scripturis nomen fidei accipi, non pro notitia, qualis est in impiis, sed pro fiducia, quæ consolatur et erigit perterrefactas mentes. Which believeth, not only the history, but also the effect of the history; to wit, the article of remission of sins; namely, that by Christ we have grace, righteousness, and remission of sins. Now he that knoweth that he hath the Father merciful to him through Christ, this man knoweth God truly; he knoweth that God hath a care of him; he loveth God, and calleth upon him; in a word, he is not without God, as the Gentiles are. For the devils and the wicked can never believe this article of the remission of sins; and therefore they hate God as their enemy; they call not upon him, they look for no good thing at his hands. After this manner doth Augustine admonish the reader touching the name of Faith, and teacheth that this word Faith is taken in Scriptures, not for such a knowledge as is in the wicked, but for a trust, which doth comfort and lift up disquieted minds. Præterea docent nostri, quod necesse sit bona opera facere, non ut confidamus per ea gratiam mereri, sed propter voluntatem Dei. Tantum fide apprehenditur remissio peccatorum ac gratia. Et quia per fidem accipitur Spiritus Sanctus, jam corda renovantur et induunt novos affectus, ut parere bona opera Moreover, ours teach that it is necessary to do good works; not that we may trust that we deserve grace by them, but because it is the will of God that we should do them. By faith alone is apprehended remission of sins and grace. And because the Holy Spirit is received by faith, our hearts are now renewed, and so put on new affections,
possint. Sic enim ait Ambrosius: Fides bonæ voluntatis et justæ actionis genitrix est. Nam humanæ vires, sine Spiritu Sancto, plenæ sunt impiis affectibus, et sunt imbecilliores, quam ut bona opera possint efficere coram Deo. Ad hæc, sunt in potestate diaboli, qui impellit homines ad varia peccata, ad impias opiniones, ad manifesta scelera. Quemadmodum est videre in philosophis, qui et ipsi conati honeste vivere, tamen id non potuerunt efficere, sed contaminati sunt multis manifestis sceleribus. Talis est imbecillitas hominis, cum est sine fide et sine Spiritu Sancto, et tantum humanis viribus se gubernat. so that they are able to bring forth good works. For thus saith Ambrose: 'Faith is the begetter of a good will and of good actions.' For man's powers, without the Holy Spirit, are full of wicked affections, and are too weak to perform any good deed before God. Besides, they are in the devil's power, who driveth men forward into divers sins, into profane opinions, and into heinous crimes; as was to be seen in the philosophers, who, assaying to live an honest life, could not attain unto it, but were defiled with many heinous crimes. Such is the weakness of man, when he is without faith and the Holy Spirit, and hath no other guide but the natural powers of man. Hinc facile apparet, hanc doctrinam non esse accusandam, quod bona opera prohibeat, sed multo magis laudandam, quod ostendit, quomodo bona opera facere possimus. Nam sine fide nullo modo potest humana natura primi aut secundi præcepti opera facere. Sine fide non invocat Deum, a Deo nihil expectat, non tollerat crucem, sed querit humana præsidia, confidit humanis præsidiis. Ita regnant in corde omnes cupiditates et humana consilia, cum abest fides et fiducia erga Deum. Hereby every man may se that this doctrine is not to be accused, as forbidding good works; but rather is much to be commended, because it showeth after what sort we must do good works. For without faith the nature of man can by no means perform the works of the First or Second Table. Without faith, it can not call upon God, hope in God, bear the cross; but seeketh help from man, and trusteth in man's help. So it cometh to pass that all lusts and human counsels bear sway in the heart so long as faith and trust in God are absent.
Quare et Christus dixit: Sine me nihil potestis facere (John xv. 5). Et Ecclesia canit: Sine tuo numine nihil est in homine, nihil est innoxium. Wherefore, also, Christ saith, 'Without me ye can do nothing' (John xv. 5), and the Church singeth, 'Without thy power is naught in man, naught that is innocent.' Art. XXI.--De Cultu Sanctorum. [18] Art. XXI.--Of the Worship of Saints. De cultu Sanctorum docent, quod memoria Sanctorum proponi potest, ut imitemur fidem eorum et bona opera juxta vocationem; ut Cæsar imitari potest exemplum Davidis in bello gerendo ad depellendos Turcas a patria. Nam uterque Rex est. Sed Scriptura non docet invocare Sanctos, seu petere auxilium a Sanctis; quia unum Christum nobis proponit mediatorem, propitiatorium, pontificem et intercessorem. Hic invocandus est, et promisit, se exauditurum esse preces nostras, et hunc cultum maxime probat, videlicet, ut invocetur in omnibus afflictionibus (1 John ii. 1). Si quis peccat, habemus advocatum apud Deum, etc. Touching the worship of saints, they teach that the memory of saints may be set before us, that we may follow their faith and good works according to our calling; as the Emperor may follow David's example in making war to drive away the Turks from his country; for either of them is a king. But the Scripture teacheth not to invocate saints, or to ask help of saints, because it propoundeth unto us one Christ the Mediator, Propitiatory, High-Priest, and Intercessor. This Christ is to be invocated, and he hath promised that he will hear our prayers, and liketh this worship especially, to wit, that he be invocated in all afflictions. 'If any man sin, we have an advocate with God, Jesus Christ the righteous' (1 John ii. 1). Art. XXII. Art. XXII. Hæc fere summa est doctrinæ apud nos, in qua cerni potest, nihil inesse, quod discrepet a Scripturis, vel ab Ecclesia Catholica, This is about the sum of doctrine among us, in which can be seen that there is nothing which is discrepant with the Scriptures, or with the