05.01 cont'd
I acknowledge, indeed, and we are all careful to teach, that nothing is more pernicious than to inquire into the secret council of God, with the view of thereby obtaining a knowledge of our election — that this is a whirlpool in which we shall be swallowed up stud lost. But seeing that our Heavenly Father holds forth in Christ a mirror of our eternal adoption, no man truly holds what has been given us by Christ save he who feels assured that Christ himself has been given him by the Father, that he may not perish. What! are the following passages mere verbiage? "The Father who has placed us under the protection and faith of his Son is greater than all." "The Son will not allow anything to be lost." ( John 6:39; John 10:28.) These things are said that all who are the sons of God may trust in such a guardian of their salvation, and feel safe in the midst of danger; nay, when beset with infinite perils, may trust that their salvation is secure because in the hand of God. But they affirm, that it is impossible to know whom God has chosen except by special revelation. I admit it. And, accordingly, Paul says that we have not received the spirit of this world, but the Spirit which is of God, that we may know the things which are given us of God. The gift he elsewhere interprets as meaning the adoption, by which we are classed among his children, and which he holds to be so certain that we may with loud voice glory in it. But I am not unaware of what they intend by special revelation. I, however, mean that which our Heavenly Father specially deigns to bestow on his own children. Nor is this any fancy of my own. The words of Paul are well known, "Those things which are hidden from human sense God hath revealed unto us by his Spirit, who also searcheth the deepest things of God." Again, "Who hath known the mind of God, or who hath been his counselor? But we have the mind of Christ." On the whole, then, we see that what the venerable Fathers call rash and damnable presumption, is nothing but that holy confidence in our adoption revealed unto us by Christ, to which God everywhere encourages his people. Under the fourteenth head they prohibit any one from feeling absolutely certain that God will bestow upon him the gift of Final Perseverance, and yet they do not disapprove of entertaining the strongest hope of it in God. But let them first show us by what kind of cement they can glue together things so opposed to each other as the strongest hope and a doubtful expectation. For certainly, he whose expectation of eternal life is not founded on absolute certainty, must be agitated by various, doubts. This is not the kind of hope which Paul describes, when he says that he is certainly persuaded that neither life nor death, nor things present, nor things to come, will dissolve the love with which God embraces him in Christ. He would not speak thus did not the certainty of Christian hope reach beyond the last hour of life. And what language do the promises speak? The Spirit not only declares that the just lives by faith, but that he shall live. ( Habakkuk 2:4.) Thus far must hope reach. Paul even shows this when ]he describes hope as patiently waiting for things which are yet concealed.
But, it may be said, they do not take away hope, but only absolute certainty. What! is there any expression of doubt or uncertainty when Paul boldly asserts that a crown of righteousness is laid up for him? ( 1 Timothy 4:8.) Is there anything conditional in the words, when he declares that an earnest of our adoption has been given us, so that we can dare with loud voice to call God our Father? They take refuge in the frivolous quibble out of which I have already driven them, viz., that Paul had this by special revelation. But he claims nothing so special for himself as not to share it with all believers, when in their name as much as his own, he boldly exults over death and life, the present and the future. Nor does John claim for himself alone that knowledge in which he glories, when he says, "We know that we shall be like God, for we shall see him as he is." ( 1 John 3:2.) Nor Paul, when he says, "We glory in hope of the glory of God;" and again, "We know that when this earthly tabernacle falls, a mansion is prepared for us in heaven." ( Romans 5:2; 2 Corinthians 5:1.)
They make a gloss of what is said in the tenth chapter of First Corinthians, "Let him who standeth take heed lest he fall." Of this there is a twofold solution. Paul there only checks carnal arrogance, which has nothing to do with the assurance of hope; nor does he address believers only, but all of the Gentiles who had assumed the name of Christ, among whom there might be many puffed up with vain confidence. For the comparison which is there made between Jews and Gentiles, is not confined to the elect only, but comprehends all who belonged to the Church by name. I will be satisfied, however, with this one reply, as it is quite sufficient, viz., that the fear enjoined is not that which in the smallest degree impairs the certainty of faith or hope, but only that which keeps us solicitous in the fear of God. The regenerate are not yet in glory, but only in the hope of glory, and much of the contest still remains. Hence did they infer that torpor must be shaken off, and no overweening security indulged, there is no man of sense who would not subscribe to them. But when they employ the passage as a battering-ram to shake the firmness of our hope, and drive us headlong, their conduct is on no account to be tolerated. In qualifying Paul’s sentiment, and making it mean that the work of salvation which God has begun will be perfected in us only if we are not wanting to his grace, they act very ignorantly, not observing that one part of grace consists in having God present with us so as to prevent our being wanting to his grace. This doctrine ought not to give occasion to sloth; it ought only to make them recognize what they have received of God, and what they expect from him. I could like, if I durst, to pass many things without affixing a stigma to them. But what can I do? There is scarcely one line which does not contain some notable error or give indications of dishonest dealing. On the fifteenth head, where they treat of recovery after the fall, they say that Jerome gave an appropriate definition of repentance, when he called it the second plank after shipwreck. Were I disposed to criticize the dictum of Jerome, I would ask why he calls it the second plank, and not the third or fourth? for how few are there who do not during life make more than one shipwreck. Nay: what man was ever found whom the grace of God has not rescued from daily shipwrecks? But I have no business with Jerome at present. The Fathers of Trent do not treat of Repentance, but of the Sacrament of Penitence, which they pretend to have been instituted by Christ. When? When he said, Receive ye the Holy Spirit; whose sins ye remit, they shall be remitted. ( John 20:22.) First, because Christ gave the Apostles this authority, is it therefore a sacrament? Where is the sign? where the form? Secondly, who knows not that this office was assigned to the Apostles that they might perform it towards strangers? How asinine the Fathers must be to allow the absurd trifling of a dreaming monk thus to pass without opposition! Christ confirms the testimony which the Apostles were to bear to the world concerning the remission of sins. Such is the message which is conveyed by the gospel, and that, too, ‘Lo those who are not yet chosen into the Church. Some babbler among the monks who rule the Council having never perhaps looked at the passage, certainly never pondered it, read out his own commentary that there a formula is prescribed by which those who had fallen after baptism were to be restored to a state of grace. The stupid Fathers nodded assent. The passage itself, however, proclaims that it was Shamelessly wrested. They infer that the penitence of a Christian man after a lapse, is very different from baptismal penitence: as if Christ had only referred to one species, and not expressly required, as the twenty-fourth chapter of Luke informs us, that repentance as well as remission of sins should be preached in his name. They go farther, and say, that this Penitence with which they trifle consists not only in contrition of heart, but the confession of the mouth and the satisfaction of works: although not to appear unmerciful, they mitigate the rigor of their law when they allow’ themselves to be appeased by a wish to confess. Why should I begin a long discussion here? The point is the remission of sins: which is the knowledge of salvation. (Luke 1:77.) God promises it to us free in the blood, of Christ: of auricular confession he says not a word. These new lawgivers tie down forgiveness to a formula of confession, contrary to the command of God, and assert that it is redeemed by satisfaction. What will remain for miserable consciences, if they are forced to abandon the word of God and acquiesce in the decrees of men?
I am desirous to be assured of my salvation. I am shown in the word of God a simple way, which will lead me straight to the entire and tranquil possession of this great boon. I will say no more. Men come and lay hands on me, and tie me down to a necessity of confession from which Christ frees me. They lay upon me the burden of satisfaction, ordering me to provide at my own hand that which Christ shows me is to be sought from his blood alone. Can I long doubt what it is expedient to do? Nay, away with all hesitation, when attempts are made to lead us away from the only author of our salvation. Search as they may, not a syllable will be found by which Christ orders us to confess our sins into a human ear. All the promises relating to the remission of sins make not the smallest mention of such a thing. The law was wholly unknown to the Apostles. Throughout the Eastern Church it was scarcely ever used. Nay, the observance was everywhere free for more than a thousand years, till Innocent III., with a few of his horned crew, entangled the Christian people in this net, which the Fathers of Trent would now make fast;. What I say is abundantly testified by ancient history. Our books are filled with proofs. None of them are unknown to those who dictated this famous formula to the Council; and yet so impudent are they, that they would persuade us by one word that the door of salvation is closed, and can only be opened by the key of a fictitious confession. But who will grant them a license to restrict the promises of Christ, by imposing any condition they please?
I do not say at present how cruel an executioner to torture and excruciate consciences is that law of Innocent which they anew promulgate; how many it has driven headlong to despair; what a narcotic of hypocrisy it has been to lull others asleep; how many monstrous iniquities have sprung from it! Nay, let us even imagine, as they themselves falsely give out, that some advantage flows from it: it is nothing to the purpose. The question is asked, How are those who have fallen from divine grace restored to it? Scripture everywhere shows the method, but makes no reference to confession, which was long afterwards coined in human brains. What effrontery! to preclude access to the hope of obtaining pardon, unless the confession which they have been pleased to prescribe precedes. The question relates to repentance. Its whole force and nature are so frequently, so copiously, so clearly depicted by the Holy Spirit in the law, the Prophets, and the Gospel, that no doctrine is more lucidly explained. Of confession, such as they pretend, there is throughout a profound silence. Who, then, will believe them ‘when they affirm that no repentance is genuine without that appendage, nay, unless it be included in it? It is enough for me to know the two following things — first, that they devise a Repentance altogether different from that which is recommended to us in Scripture; and secondly, that they enact a condition for obtaining the remission of sins, from which he, to whom alone the power of remitting belongs, wished us to be free. The latter is just as if they were forbidding God to promise salvation without their permission, or at least were opposing his performance of the promise of salvation which he has given. For they do not permit him to pardon our sins, unless it be on the condition of our performing an observance which they alone make binding. With regard to Satisfaction, they think they make a subtle distinction when they collect the dregs of the vile comments of the sophists, — that not eternal punishment, indeed, but temporal, is to be compensated by satisfaction. Who knew not that such was the prattle of the sophists? And yet, when they pretend that eternal punishment, together with guilt, is remitted to us by confession, or the wish to confess, what else do they mean than that we merit by works what God promises to give freely? But let us now see the force of the distinction. When the Prophets mention the gratuitous remission of sins, it is true they usually refer to its other effect, viz., that God would be appeased, and no longer avenge the sins of his people or visit them with his rod. Whoever is moderately versed in Scripture will acknowledge the strict accuracy of my statement, that the punishments which we deserved are mitigated, loosed, in fine, abolished, because God pardons us, not for any merit of our own, as if he were appeased by compensation, but because he is moved solely by his own mercy. The Babylonish captivity was a temporal punishment. Its termination in seventy years, when the Israelites deserved it much longer, God ascribes to his own free mercy. Whenever the chastisements which God had threatened are withdrawn, it is uniformly represented as the result of gratuitous reconciliation. It is certainly a relaxation of temporal punishment which God promises in these words, "Not on your account will I do it, but for my name’s sake." And Isaiah, when he states, that the satisfaction or price of our peace was laid upon Christ, reminds us that we have not only been freed from punishment by his interposition, but that he bore on our account all the pains by which God is wont to avenge or chastise our sins, in order that we may, however unworthy, enjoy all the blessings of the present life also. ( Isaiah 48:9; Isaiah 53:5.) But God nevertheless still chastises believers. I admit it. But to what end? Is it that he, by inflicting punishment, may pay what is due to himself and his own justice? Not at all; but that he may humble them, by striking them with a dread of his anger, that he may produce in them an earnest feeling of repentance, and render them more cautious in future. But there are means by which they may avert these punishments; I mean, when they anticipate them of their own accord, there is no reason why God should as it were drag them violently. When is there occasion for the rod but just when voluntary correction is wanting? Accordingly, the Apostle tells us that those who shall have judged themselves shall not be judged by the Lord. ( 1 Corinthians 11:31.) But how preposterous to infer satisfaction from this? The greater part of believers have, by prayer, warded off the chastisement to which they had made themselves liable. Nay, even Ahab, when he humbles himself spontaneously, feels the hand of God fall lighter upon him. ( 1 Kings 21:29.) The deprecatory petitions which the saints employed are the most decisive witnesses to gratuitous satisfaction. But these Fathers, it seems, adduce nothing which they cannot prove by passages of Scripture; for Paul teaches, that the sorrow which is agreeable to God worketh: repentance unto salvation not to be repented of. ( 2 Corinthians 7:10.) What! does Paul here call us back to satisfaction? I hear no word of it. They are dishonestly deluding us. They do so still more in what follows, when they tell us that John must be understood to refer to the same penitence in saying, "Repent, and bring forth fruits meet for repentance." ( Luke 3:8.) But whom did John address in these terms? Was it not persons who offered themselves for baptism while not yet imbued with the faith of Christ? Somewhat different from this, and yet not less absurd, is their quotation from the second chapter of the Revelations, "Remember whence thou art fallen, and first do works;" whereas the proper reading is, "do the first works," or the former works. The writer exhorts the Ephesians to return to their former state of life. With what face is this stretched to satisfaction? When they so pertly called black white, did they think there would be no eyes to detect their fraud? Lysander once said to deputies who had spoken in a meeting of allies more imperiously than they ought, that they had need of a city which would be very indulgent to them. These masters would need a herd of oxen if they wish to have an audience which they can persuade to believe what they please. Let them go and boast of being guided immediately by the Holy Spirit, while they are palpable falsifiers of holy writ. To sum up the whole — Though believers ought to be constantly thinking of Repentance, these Holy Fathers imagine it to be an indescribable something of rare occurrence — though Scripture declares repentance to be a renewal of the whole man — though it points out its very source, fear excited by a true sense of the Divine judgment — though it enumerates its parts, self-denial, which consists in a hatred of sin and dissatisfaction with our own depravity, and renewal of life or regeneration of the spirit, which is nothing else than the restoration of the Divine image — though it carefully marks its effects, and explicitly defines its whole nature, — the venerable Fathers produce nothing but the flimsy inanities by which the doctrine of repentance has been corrupted under the Papacy. What was said by ecclesiastical writers concerning external discipline, which referred to the formal profession of repentance, they ignorantly wrest to the spiritual renovation which formed the subject of their discourse. Not to be tedious in reviewing each point, let any one compare their lucubrations with our writings, and he will find and acknowledge that they have turned light into darkness.
I have hitherto endeavored to censure without accusing; and impartial readers will observe, that I censure nothing unless compelled to do so. But there is not a sentence which does not extort more of it from me than I could wish. Of this nature is the assertion under the sixteenth head, that the grace of Justification is lost, not only by unbelief, but by any mortal sin. If they meant that we are ejected from the possession (enjoyment) of this great blessing by an evil conscience, I would not at all gainsay them, I mean as far as regards ourselves. For although God does not cast us off, yet an evil conscience is such a separation from him as excludes us from the enjoyment of a lively and justifying knowledge of his paternal love towards us. But they are preposterous, first, in recognizing no sin as mortal that is not gross and palpable:, whereas most inward sins wound the mind more grievously and even fatally; and, secondly, in not perceiving how a good conscience is the inseparable attendant of faith. Were it not so, how could it be said that our hearts are purified, by faith, that Christ dwells in our hearts by faith, that it is the victory by which we overcome the world, the shield for repelling the assaults of the devil, and that we are kept by faith through the power of God unto salvation? ( Acts 15:9; Ephesians 3:17; 1 John 5:4; Ephesians 6:16; 1 Peter 5:9; 1 Peter 1:5.) There is no doubt, therefore, that faith is overwhelmed and buried in a man whenever he has been overcome by any temptation so as to abandon the fear of God. For the Spirit of holiness cannot be separated from faith any more than can Christ himself. I do not assert, however, that when we forsake the fear of the Lord faith is altogether extinguished in us. But as the fear of God is oppressed by depraved lusts, so I say that faith is stifled, and for the time exerts its power no more than if it were in a manner dead. The holy Fathers craftily endeavor to burrow out a hole in which they may hide their impious dogma, that we are not justified by faith alone. Not succeeding in this they attempt another method.
We come now to the last head, which treats of The Merit of Works. Here there is no dispute between us as to the necessity of exhorting ‘believers to good works, and even stimulating them by holding forth a reward. What then? First, I differ from them in this, that they make eternal life the reward; for if God rewards works with eternal life, they will immediately make out that faith itself is the reward which is paid, whereas Scripture uniformly proclaims that it is the inheritance which falls to us by no other right than that of free adoption. But there is still greater ground for contradicting, when they are not ashamed to affirm that nothing is to prevent believers from satisfying the Law, at least in a degree proportioned to the present state, and meriting eternal life. Where then will be the blessedness of which David speaks, ( Psalm 32,) and without which we are all thrice wretched? Wo to those miserable men who perceive not that he who has come nearest to perfection has not yet advanced half-way! All who have their conscience exercised feel the strict truth of Augustine’s sentiment, "The righteousness of saints in this life consists more in the forgiveness of sins than the perfection of virtues." (Lib. de Civit. Dei, 19 c. 27.) Still more accurate is another passage which I quoted, that; "so long as they groan under the infirmity of the flesh, the only hope left them is, that they have a mediator in Christ by whom they are reconciled to God." (Lib. ad Bon., 3. c. 5.)
It is not strange, however, that addle-pated monks who, having never experienced any struggle of conscience, and who, moreover, being intoxicated with ambition, or surfeiting and drunkenness, only desire to raise themselves in the estimation of their idol, should thus prate of the perfection of the Law. With the same confidence do they talk of a heaven for hire, while they themselves meanwhile continue engrossed with the present hire, after which they are always gaping. But in vain do they attempt to dazzle eyes not wholly blind with those fair colors which they afterwards employ when they prohibit any one from glorying or confiding in works, because they are the gifts of God. Not to mention that what they now confess to be gifts of God, they previously claimed in a greater degree for human ability, there are three errors in their decree which are not to be tolerated. Though they mention incidentally that the good works of the pious are meritorious by the merit of Christ, they omit the most necessary part, viz., that there is no work untainted with impurity, until it be washed away by the blood of Christ. Nay rather, they annex a false dignity to works, as if they could please without pardon. There is, indeed, a speciousness in the gloss that they all flow from the Spirit of Christ. But where will the absolute power of the Holy Spirit be found? Is it not distributed to every one in measure? ( 1 Corinthians 12:11.) They ought, therefore, to have observed, that it is always mixed with dross of ours which taints its purity. But while our inherent depravity renders every kind of work which proceeds from us vicious in the sight of God, the only thing left for our works is to recover the grace which they have not in themselves, by a gratuitous acceptance. This is done when works acknowledged to have no value in themselves borrow, and, as it were, beg their value from Christ.
It is, indeed, a gross and impious delusion, not to acknowledge that every work which proceeds from us has only one way of obtaining acceptance, viz., when all that was vicious in it is pardoned by paternal indulgence. Another delusion almost similar to this is their not reflecting, that even if we should have merited anything by any one work, the whole of the merit, be it what it may, is lost by contrary transgression. "He who offends in one point is guilty of all." ( James 2:10) What reward do you promise yourself when nothing is produced but liability to eternal death They are also in error when they do not flee to the only remedy, and assuming that there is some good thing in them, ask God of his goodness, to regard it with favor, by not imputing the evil things which far exceed it both in weight and number. The third error, however, is by far the worst, I mean their making assurance of salvation depend on the view of works. At one time, indeed, they prohibit us from trusting in ourselves, but when they again tell us to look to our works that we may have a sure hope of salvation, what grounds of hope, can we find in them? Do they not plainly place our whole trust in ourselves? Accordingly, they add a clause which is fit only for such a doctrine. It is, that in this life we carry on a warfare of doubtful issue, and cannot attain certainty, until God render to every one according to his works. By this they overthrow all confidence in our faith, or to use Paul’s expression, make faith itself void. ( Romans 4:14.) But Paul declares that he is not justified, because he is not conscious of anything in himself. ( 1 Corinthians 4:4.) This is true, and therefore, in order that our possession of righteousness may be stable and tranquil, our part is to omit all mention of works, and beseech our Judge not to enter into judgment with us. ( Psalms 143:2.) We reach the haven of security only when God lays aside the character of Judge, and exhibits himself to us as a Father. And yet those swinish men are not ashamed to thunder out a cruel denunciation to terrify the simple, that no man is capable of receiving righteousness who does not firmly adhere to whatever they prescribe. What! has a new method of Justification lately appeared? Or rather, as salvation is one, do we not all come to it by one way? What will become of the Prophets and Apostles who gave no heed to such masters? Therefore, paying no regard to the Council of Trent, let us hold that fixed faith which the Prophets and Apostles, by the Spirit of Christ, delivered to us, knowing whence we have learned it. But the venerable Fathers, as if to make it impossible for any man to doubt that they are of the number of those whose mouth, as David exclaims, ( Psalms 4:7) is full of cursing and bitterness, proceed, with truculent bluster, to send forth almost as many anathemas as there are individuals among them, and give these the plausible and honorable name of Canons! Yet that I may not seem to act maliciously, as if I had forgotten the moderation I have hitherto observed, I willingly subscribe to the three first. To the rest I will affix brief censures.
ANTIDOTE TO THE CANONS
OF THE COUNCIL OF TRENT. To Canons 1, 2, and 3:, I say, Amen.
CANON 4. This was answered above, when I explained how Free-will assents to God calling and exciting it. We certainly obey God with our will, but it is with a will which he has formed in us. Those, therefore, who ascribe any proper movement to free-will, apart from the grace of God, do nothing else than rend the Holy Spirit. Paul declares, not that a faculty of willing is given to us, but that the will itself is formed in us, ( Php 2:13,) so that from none else but God is the assent or obedience of a right will. He acts within, holds our hearts, moves our hearts, and draws us by the inclinations which he has produced in us. So says Augustine. (Lib. de Corrupt. et Grat., c. 14.) What preparation can there be in a heart of iron, ‘until by a wondrous change it begins to be a heart of flesh? This, as the Prophet declares, is entirely the work of God. The will of man will, indeed, dissent from God, so long as it continues contrary, but when it has been framed for obedience, the danger of dissenting is removed. But that the efficacy of divine grace is such, that all opposition is beaten down, and we who were unwilling are made obedient, it is not we who assent, but the Lord by the Prophet, when he promises that lie will make us to walk in his precepts; and Christ also, when he says, "Whosoever hath heard of my Father cometh unto me." ( John 6:45.)
CANON 5.
Let us not raise a quarrel about a word. But as by Free-will they understand a faculty of choice perfectly free and unbiassed to either side:, those who affirm that this is merely to use a name without a substance, have the authority of Christ when he says, that they are free whom the Son makes free, and that all others are the slaves of sin. Freedom and slavery are certainly contrary to each other. As to the term itself, let them hear Augustine, who maintains that the human will is not free so long as it is subject to passions which vanquish and enthral it. (Epist. 144, ad Anastas.) Elsewhere he says, "The will being vanquished by the depravity into which it has fallen, nature is without freedom." (Hom. 3, in Joann.) Again, "Man making a bad use of free-will lost both himself and it." Again, "Man received great powers of free-will when he was created, but lost them by sinning. Foolish men consider not that in the term freewill freedom is implied. But if they are the slaves of sin, why do they boast of free-will? For of whom a man is overcome, to the same is he bound a slave." Nay, in another place he openly derides the name. "The will," says he, "is free, not freed — free to righteousness, the slave of sin! Why, then, do they so much inflame miserable men by reminding them of their slavery, but just that they might learn to flee to the deliverer?" (Aug. de Perfect. Justit. Lib. de Verb. Apost. Serm. 3; De Spiritu et Litera, c. 30; De Corrupt. et Grat., c. 13.)
CANON 6. As I abhor paradox, I readily repudiate the saying that the treachery of Judas is as properly the work of God as the calling of Paul. But they never will convince any man that God only acts permissively in the wicked, except it be one who is ignorant of the whole doctrine of Scripture. When it is said that the reprobate are set apart to execute the work of God; that his are the snares, swords, and axes which are directed by his hand; that his hiss arouses them to execute what his hand and counsel have decreed; that Christ was slain ‘by the Jews by the determinate counsel of God, ( Isaiah 10:5; Ezekiel 17:20; Ezekiel 32:2; Psalms 17:13; Acts 2:4, Acts 2:23) the words are too strong to be evaded by the subterfuge of permission. Augustine interprets better. After quoting the passages of Scripture in which the Father is said to have delivered up the Son, and Christ to have delivered himself, he immediately adds, "What;, then, did Judas do but sin?" Nor can he be justly blamed for saying elsewhere, that "God worketh in the hearts of men to incline their wills as he pleaseth, whether to good, of his mercy, or to evil, according to their deservings, and that by his judgment, sometimes open, sometimes hidden, but always just;" for he immediately adds the qualification, that "the malice is not his." (De Verb. Dom. Serm. 63.) In like manner he had said a little before, "He does not command the wicked by ordering, in which case obedience would be laudable, but by his secret and just judgment he bends their will, already bad by their own depravity, to this misdeed or that." (Aug. de Gr. et Lib. Arb. c. 21.) For there is nothing here but what the Scriptures teach almost in the same words when they speak of inclining and turning, hardening and doing.
CANON 7.
Assuredly a bad tree can only produce bad fruit. But who will be so shameless as to deny that we are bad trees until we are ingrafted into Christ? Therefore, if any good fruit is praised in man, let the root of it be sought in faith, as Augustine admonishes, (in Psalm 31 Sermon 1.) There God so often declares that he regards not the outward appearance, but looketh on the heart. This is said expressly by Jeremiah. ( Jeremiah 5.) But what can be the cleanness or sincerity of a heart which Peter tells us is purified only by faith? ( Acts 15:9.) Admirably, therefore, does Augustine say to Boniface, "Our religion distinguishes the just from the unjust, not by the law of works, but by the law of faith, without which the works which seem good turn to sin." He adds, "Therefore unbelievers sin in whatever they do, because they do not refer their doings to a lawful end." (Lit. ad Bonif., Lib. 3, c. 5.) He treats copiously of the same subject in his tract against Julian. Hence, also, in another place he describes theirs as a wandering course, inasmuch as the more active they are, the farther they are carried from the goal, and. the more therefore their condition becomes hopeless. At last he concludes, that "it is better to limp in the course than keep running out of it." (Praef. in Psalm 31.) And what more would we, have? Let them anathematize the Apostle, who declares that without faith it is impossible to please God! ( Hebrews 11:6.) Let them anathematize Christ and Paul, who declare that all unbelievers are dead, and are raised from death by the gospel! ( John 5; Ephesians 2:1.)
CANON 8.
I answer: AMEN. Nor do I think that the thing ever came into any man’s mind. For being such as is described by them, it comprehends true repentance and is conjoined with faith. On the subject of the servile fear of hell, which to some degree restrains unbelievers from rushing with such furious and headlong impetus into wicked courses, we are of the same sentiments as Augustine, whose words are, (Ad. Anast. Ep. 144,) "What man is found innocent before God, who, if fear were withdrawn, would do what God forbids? He is guilty in his will by wishing to do what cannot lawfully be done. As far as he is concerned, he would rather that there was no justice prohibiting and punishing sin. And hence, if he would rather that there was no justice, who can doubt that he would take it away if he could? How then is he righteous who is such an enemy to righteousness, that if power were given him he would take it away when commanding, and not bear it when threatening or judging? He, therefore, is the enemy of righteousness who does not sin, because he is afraid of punishment. And, indeed, when all the progress made is that the sinner curbed by terror murmurs against God, who can deny that by such contumacy he aggravates his sin?"
CANON 9. This Canon is very far from being canonical; for it joins things which are utterly at variance. They imagine that a man is justified by faith without any movement of his own will, as if it were not with the heart that a man believeth unto righteousness. Between them and us there is this difference, that they persuade themselves that the movement comes from the man himself, whereas we maintain that faith is voluntary, because God draws our wills to himself. Add, that when we say a man is justified by faith alone, we do not fancy a faith devoid of charity, but we mean that faith alone is the cause of justification.
CANON 10. Could these anathemas take effect, all who are not versed in the sophistical art would pay dearly for their simplicity. They formerly asserted in their decrees that the righteousness of God was the only formal cause of Justification; now they anathematize those who say that we are formally righteous by the obedience of Christ. But it is in another sense. I see it or scent it. But how few are there who will not be misled by the ambiguity? Although it may be that having met with the sentiment somewhere and not understood it, they boldly condemn it. For as it were impious to say that the righteousness of Christ is only an exemplar or type to us, so if any one were to teach that we are righteous formally, i.e., not by quality but by imputation, meaning that our righteousness is in relation merely, there would be nothing worthy of censure. The adverb formally is used in both senses.
CANON 11.
I wish the reader to understand that as often as we mention Faith alone in this question, we are not thinking of a dead faith, which worketh not by love, but holding faith to be the only cause of justification. ( Galatians 5:6; Romans 3:22.) It is therefore faith alone which justifies, and yet the faith which justifies is not alone: just as it is the heat alone of the sun which warms the earth, and yet in the sun it is not alone, because it is constantly conjoined with light. Wherefore we do not separate the whole grace of regeneration from faith, but claim the power and faculty of justifying entirely for faith, as we ought. And yet it is not us that these Tridentine Fathers anathematize so much as Paul, to whom we owe the definition that the righteousness of man consists in the forgiveness of sins. The words are in the fourth chapter to the Romans, "David speaketh of the blessedness of the man to whom God imputeth righteousness without works, saying, Blessed are those whose iniquities are forgiven." ( Psalms 32:1) We see that in Paul’s view blessedness and righteousness mean the same thing. And where does he place both but solely in the remission of sins? His meaning is the same as in the fifth chapter of the Second Epistle to the Corinthians, "God was in Christ reconciling the world unto himself, not imputing unto men their trespasses." For he immediately explains how that reconciliation comes to us: "We are ambassadors beseeching you as in the name of Christ. He made him who knew no sin to be sin for us, that we might be the righteousness of God in him." See how being reconciled to God by the sacrifice of Christ, we both are accounted and are righteous in him. But why quote one passage after another, while this is the doctrine uniformly inculcated by Prophets and Apostles?
It is worth while to observe how dexterously they accommodate Scripture to their purpose. They say that the love which is shed abroad in our hearts by the Holy Spirit must not be excluded. Thus they corrupt one passage by another. The context shows that Paul does not there speak of our own love, but of the paternal love of God toward us; for he holds it forth as ground of consolation in all circumstances of adversity, that the Spirit suggests proof of the divine benevolence towards us. This swinish herd, on the contrary, twist it to mean, that we are not ashamed of hoping because we love God. And the moment they have given utterance to the words they insist on being regarded as oracles! With similar perversion they make justifying grace a habit, and deny that it proceeds from the free favor of God. The words of Scripture are clear as day against them. For when Paul says, that to believers reward is imputed not as of debt but of grace; and again, that the inheritance is of faith that it may be of grace, ( Romans 4:4,) how is it possible in expounding it to give it any other meaning than that of free favor? What else is meant by a purpose of grace? One of the most striking passages is the first chapter to the Ephesians, where, going on word by word, he tells us that the Father hath made us acceptable to himself in the Son.
CANON 12. The venerable Fathers will not allow Justifying Faith to be defined as the confidence with which we embrace the mercy of God as forgiving sin for Christ’s sake. But it pleases the Holy Spirit, who thus speaks by the mouth of Paul, "We are justified freely by the grace of God, through the redemption which is in Christ, whom God hath appointed a propitiation through faith in his blood for the remission of sins which are past." ( Romans 3:24.) Nor is it possible to give a different exposition to what he afterwards says, viz., that "being justified by faith we have peace with God." ( Romans 5:1.) How so, but just that our consciences are never at ease until they rest in the mercy of God? This he distinctly expresses immediately after, when he adds the reason, that the love of God is shed abroad in our hearts by the Holy Spirit, as being the witness of our free adoption, and not the witness only, but also the earnest and seal. Again, "We have boldness and access with confidence through faith in him." For the same reason he calls the gospel, rather than the law, "the doctrine of faith." He moreover declares, that the gospel is "the message of reconciliation."
CANON 13.
That, however, is Paul’s meaning when he concludes, that if Faith is made void the promise is abolished. ( Romans 4:14.) That too is the meaning of the term plhrofori>a which Paul also sometimes uses. Accordingly he regards the eyes of our mind as not duly enlightened unless we perceive what is the hope of our inheritance. It is also sufficiently obvious from the above passages, that faith is not right unless we dare with tranquil minds to sist ourselves into the divine presence. For, as Bernard admirably expresses it, (Super Cantic. Sermon 16 c. 3, 10,) "If conscience is troubled, it will not be troubled out of measure, because it will remember the words of our Lord. Therein the infirm have firm rest and security." To the same effect are the words of Zechariah, "Each one will come to his own vine, and dwell safely under his own fig-tree, when the iniquity of the land shall have been forgiven."
CANON 14.
I see not why they should condemn the same thing twice, unless it be they were afraid that their first thunderbolt had fallen scatheless! But; though they should fulminate a hundred times they will not be able to prevail in the least degree against this clear truth of God. Christ says, "Son, be of good cheer, thy sins are forgiven thee." This sentence the horned Fathers abominate, whenever any one teaches that acquittal is completed by faith alone. And yet the pious reader ought to remember that we do not exclude repentance, which is altogether necessary, but mention faith only when the inquiry relates to the cause of acquittal. And justly do we so. For how can any one begin truly to fear God unless he is persuaded that God is propitious to him? And whence this persuasion but from confidence in acquittal?
CANON 15.
It is indeed true that to pry too minutely into this matter is hurtful, and therefore to be avoided; but that knowledge of Predestination which Paul[recommends dreads neither the stern trident of Neptune, nor all the blasts of AEolus, nor the thunders of the Cyclops, nor any violence of tempests. For he wishes the Ephesians to know and be assured that they have been made partakers of heavenly grace in Christ, as they had been chosen in him before the foundation of the world. ( Ephesians 1:4.) Thus therefore it becomes all believers to be assured of their election, that they may learn to behold it in Christ as in a mirror. Nor is it to no purpose that Christ animates his followers by this consoling reflection — that not one of those whom the Father hath given him shall perish. ( John 6:39.) What else, good Sirs, is a certain knowledge of our Predestination than that testimony of adoption which Scripture makes common to all the godly?
CANON 16. That I may not be forced often to repeat the same thing, what they here condemn is nothing else than what I have previously shown to have been delivered by the same oracles of the Holy Spirit.
CANON 17. The words of Luke are, "All who had been pre-ordained to life believed." ( Acts 13:48.) He intimates whence it was that in one audience such a difference existed that some believed, and others persisted in their obstinacy. In like manner Paul asserts, that those are called whom God has previously chosen. ( Romans 8:29.) Are not also the reprobate called? Not effectually. For there is this difference in the calling of God, that he invites all indiscriminately by his word, whereas he inwardly calls the elect alone, as Christ says, "All that the Father hath given me will come to me." ( John 6:37.) In short, if any man is ignorant that the Spirit of regeneration is given to none but the regenerate, I know not what part of Scripture he holds.
CANON 18. Were Regeneration perfected in this life the observance of the law would be possible. But seeing that believers as long as they live here only perceive the goal at a distance, and with much difficulty keep panting towards it, where is the perfection of obedience, of which those men dream, to be found? But there is no wonder that they prate so boldly of things they know not. War is pleasant to those who never tried it.
CANON 19.
AMEN.
CANON 20.
While no sane man will strike off the yoke of God from the shoulders of believers, as if they behooved not to keep his Commandments, it must still be understood that assurance of salvation by no means depends on the observance of them. For the words of Paul always hold true, that the difference between the Law and the Gospel lies in this, that the latter does not like the former promise life under the condition of works, but from faith. What can be clearer than the antithesis — "The righteousness of the law is in this wise, The man who doeth these things shall live in them. But the righteousness which is of faith speaketh thus, Whoso believeth," etc. ( Romans 10:5.) To the same effect is this other passage, "If the inheritance were of the law, faith would be made void and the promise abolished. Therefore it is of faith that in respect of grace the promise might be sure to every one that believeth." ( Romans 4:14.) As to ecclesiastical laws, they must themselves see to them: we acknowledge one Legislator, to whom it belongs to deliver the rule of life, as from him we have life.
CANON 21. No one says so. The Fathers, therefore, are anathematizing their own figments, unless perhaps they are offended because we deny that Christ as a lawgiver delivered new laws to the world. That he did so they imagined foolishly. Neither did Moses testify in vain that the Law which he had brought was the way of life and death, ( Deuteronomy 30:19;) and again, "This is the way, walk ye in it;" nor in vain do the Prophets and Apostles, whenever they discourse of the true and entire perfection of righteousness, call us back to the law; nor in vain did Christ reply to the Pharisee, "If thou wouldst enter into life, keep the commandments." ( Matthew 19:17; Luke 18:20.) Accordingly, when Paul charges the law with weakness, he does not place the defect in its teaching, as if it could not bestow life but in our flesh. ( Romans 7:8.)
CANON 22.
AMEN.
CANON 23.
We condemn those who affirm that a man once justified cannot sin, and likewise those who deny that the truly justified ever fall: those in like manner who assert that a man regenerated by the Spirit of God is able to abstain even from the least sins. These are the delirious dreams of fanatics, who either with devilish arrogance deceive, or with hypocrisy fascinate the minds of men, or plot to lead them to the precipice of despair. As to the special privilege of the Virgin Mary, when they produce the celestial diploma we shall believe what they say: for to what do they here give the name of the Church, but just to the Council of Clermont? Augustine was certainly a member of the Church, and though he in one passage chooses, in order to avoid obloquy, rather to be silent respecting the blessed Virgin, he uniformly, without making her an exception, describes the Whole race of Adam as involved in sin. Nay, he even almost in distinct terms classes her among sinners, when writing to Marcellinus, he says, They err greatly who hold that any of the saints except Christ require not to use this prayer, "Forgive us our debts." In so doing, they by no means please the saints whom they laud. Chrysostom and Ambrose, who suspect her of having been tempted by ambition, were members of the Church. All these things I mention for no other end but to let my readers understand that there is no figment so nugatory as not to be classed by these blockheads among the Articles of Faith.
CANON 24. That God visits the good works of the godly with reward, and to former adds new and ampler grace, we deny not. But whosoever asserts that works have the effect of increasing justification, understands neither what is the meaning of justification nor its cause. That we are regarded as righteous when we are accepted by God, has already been proved. From this acceptance, too, works derive whatever grace they had.
CANON 25.
Solomon is correct when he says that "the ways of a man seem right in his own eyes, but God weigheth the heart." ( Proverbs 16:2.) For how comes it that the horned men of Trent pour forth this execration, but just because they try things by the false balance of their own opinion, not by the weights of God? In the judgment of God nothing is genuine and good, save what flows from perfect love to Him. If the heart of man is never reformed so far in this life, as not to labor under many defects, and to be distracted by various passions, and often fielded by worldly allurements, works must of necessity carry some taint along with them. There is no work, therefore, which is not sin, unless it acquires a value in consequence of a gratuitous estimate.
CANON 26.
Such boldness is not strange in men who have never felt any serious fear of the Divine judgment. Let them, if they will, expect eternal life for their good works; only let us on the authority of Paul hope for it from the grace of God. But it may be said that in thus speaking of grace they do not overthrow it. Although they leave the name of grace to a certain extent, yet so long as consciences in seeking out the cause of salvation look around for works, wo to them! If they waver with trepidation, they have fallen from the certainty of faith: and wo again if they dare to promise themselves any certainty, for they are inflated with devilish presumption! Let the saying of Paul then stand fast — that "the inheritance is not of the law but of faith, that the promise according to grace may be sure to every one that believeth." ( Romans 4:14.)
CANON 27. As we acknowledge and feel that every sin, inasmuch as it is condemned by the law of God, is mortal, so the Holy Spirit teaches that all sins flow from unbelief, or, at least, from deficiency of faith. Eternal death is indeed the curse which God denounces against adulterers, thieves, and false witnesses; but wherever faith reigns it expels all sin, and so averts the Divine anger in the same way in which one extinguishes a fire by withdrawing the fuel.
CANON 28.
I deny not that, even during the most grievous lapses, some seed of Faith remains, though in a smothered state. However small it is, I admit that it partakes of the nature of true faith: I add, living faith, since otherwise no fruit could come from it. But since it does not appear for a time, nor exhibit itself by the usual signs, it is, in respect of our sense, as if it were dead. But nothing of this kind entered the minds of the Fathers or their dictatorial monks. All they wished was to establish their absurd dogma of an informal and a formal faith. Hence they maintain that faith to be true which is manifestly dead; as if faith could be the life of the soul, (as Augustine, in accordance with the uniform doctrine of Scripture, elegantly terms it,)and yet not be itself alive. To the same purpose they contend that men are Christians though they have no charity, and anathematize those who think otherwise; in other words, according to them, we anathematize the Holy Spirit if we deride a false profession of Christianity, and set it at naught. Paul pronounced them no Israelites who were not truly the children of Abraham. He moreover defines true Christianity as consisting in "the putting off of the old man;" and he declares that God is denied by those "who do not live godly."
CANON 29. The first article, along with its author, Novatus, we also execrate. As to the second, if the lapsed can only be reinstated in grace by the Sacrament of Penance, what will become of Peter, who, after his dreadful fall, had no access to the remedy which they require as of absolute necessity? Nay, what will become of the tens of thousands in those ages which know nothing of that Auricular Confession which they now represent as the gate of salvation? As to their glorying in the teaching of Christ and his Apostles, their effrontery is extreme, seeing it is clear, from their own historians, that for four hundred years there was no law on the subject of Confession. Therefore, if they would obtain credit for their wicked figments, it will be necessary for them not only to exterminate all the monuments of antiquity, but also to deprive mankind of all sense and judgment!
CANON 30.
They think that, after the guilt is remitted, the liability. to punishment remains, But Scripture everywhere describes, as the fruit of forgiven guilt, that God withdraws his chastisements, and, forgetting his wrath and revenge, blesses us. And when David proclaims those blessed "to whom the Lord imputeth not sin," he not only refers to the remission of guilt, but speaks chiefly of punishment. And what, pray, will be the end or limit, should God begin to exact punishment for sins which are both in number infinite and in weight so heavy, that the hundredth part would sink us to the lowest hell? It is easy indeed for Fathers intoxicated with devilish presumption to call for temporal punishment. To them scarcely anything short of murder is a sin; whoredom is a trivial mistake — the foulest lusts praiseworthy trials of virtue, a hidden wound of the conscience, a mere bagatelle. But to us, who, after long examination, feeling as it were confused and overwhelmed, are forced at length to break out into these words with David, "Who can understand his errors?" the mode of escape is not so easy. Still we deny not, that sometimes after the guilt is forgiven, God chastises us, but it is in the way of admonition and correction — not vengeance. Their idea that punishment is exacted by the justice of God is therefore a profane fiction. All are not punished in the same way, nor in proportion to their faults; but just according as God knows the application of the rod to be necessary, in order that each, under the training of discipline, may act more wisely in future. The Fathers, however, here. demonstrate what industrious architects they are. Out of one little word they construct a labyrinth composed of a thousand labyrinths. The abyss which they say swallowed up all souls must surely be of immense extent. We see indeed that all the riches of the world are engulfed in it! They ought at least to have spent a little more labor in the construction. There is no mention of Purgatory at all in any part of Scripture. But, as Augustine says, (Ep. 157, ad Optat.,) when a matter naturally obscure cannot be comprehended by us, and Scripture does not come distinctly to our aid, human conjecture is presumptuous in giving any decision. What then must our conclusion be, but that these men act presumptuously in daring, out of their own brains, to make a fabric of that which has no foundation in the word of God? unless, perhaps, they would have us to receive their device of Purgatory as a kind of vaticination vented by ventriloquism; for there is nothing which serves so well to fill their bellies! But what of this? Purgatory cannot stand without destroying the whole truth of Scripture. The demonstration of this would be long, but it is clearly given in our writings. In short, when satisfactions are overthrown, Purgatory of necessity tumbles along with them.
CANON 31.
I acknowledge that he who is truly justified will not forget that a reward is laid up for him, but be incited by it as the best stimulus to well-doing. And yet he will not look to this alone; for seeing that God requires an ingenuous obedience from his children, he will not only repudiate slavish observance of this description, but utterly reject it. Accordingly, the Holy Spirit, in every part of Scripture, as well as in those words which he puts into the mouth of Paul in the first chapter of the Ephesians, assigns a very different motive to a pious and holy life.
CANON 32. By what right or in what sense the Good Works which the Spirit of Christ performs in us are called ours, Augustine briefly teaches when the draws an analogy from the Lord’s Prayer: saying, that the bread which we there ask is called "ours" on no other ground than simply that it is given to us. Accordingly, as the same writer elsewhere teaches, no man will embrace the gifts of Christ till he has forgotten his own merits. He sometimes gives the reason: because, what is called merit is naught else but the free gift of God. Let us therefore allow these Fathers to bawl out, that by separating merit from grace:, we are wickedly lacerating what is truly one. He who has learned from our former observations wherein it is that the merit of works consists, will not be greatly dismayed art the sound of the present anathema.
CANON 33. A very ingenious caution! no man is to see what every man sees! They almost go the length of making void both the glory of God and the grace of Christ. Meanwhile they hurl a dire execration at any one who presumes to think that they derogate in any respect from either. It is just as if a man were to murder another in the open market-place before the eyes of the public, and yet prohibit any one from believing that the murder thus manifest to all has been really committed. Moreover, the rats here turn informers against themselves, by holding out an anathema in terrorem against all who shall dare to perceive the impiety of which they themselves are conscious.