Part 8

Thirdly, James has spoken shortly before concerning regeneration, namely, that it occurs through the Gospel. For thus he says 1, 18: Of His own will begat He us with the Word of Truth, that we should be a kind of first-fruits of His creatures. When he says that we have been born again by the Gospel, he teaches that we have been born again and justified by faith. For the promise concerning Christ is apprehended only by faith, when we set it against the terrors of sin and of death. James does not, therefore, think that we are born again by our works.

From these things it is clear that James does not contradict us, who, when censuring idle and secure minds, that imagine that they have faith, although they do not have it, made a distinction between dead and living faith. He says that that is dead which does not bring forth good works [and fruits of the Spirit: obedience, patience, chastity, love]; he says that that is living which brings forth good works. Furthermore, we have frequently already shown what we term faith. For we do not speak of idle knowledge [that merely the history concerning Christ should be known], such as devils have, but of faith which resists the terrors of conscience, and cheers and consoles terrified hearts [the new light and power which the Holy Ghost works in the heart, through which we overcome the terrors of death, of sin, etc.]. Such faith is neither an easy matter, as the adversaries dream [as they say: Believe, believe, how easy it is to believe! etc.], nor a human power [thought which I can form for myself], but a divine power, by which we are quickened, and by which we overcome the devil and death. Just as Paul says to the Colossians, 2, 12, that faith is efficacious through the power of God, and overcomes death: Wherein also ye are risen with Him through the faith of the operation of God. Since this faith is a new life, it necessarily produces new movements and works. [Because it is a new light and life in the heart, whereby we obtain another mind and spirit, it is living, productive, and rich in good works.] Accordingly, James is right in denying that we are justified by such a faith as is without works. But when he says that we are justified by faith and works, he certainly does not say that we are born again by works. Neither does he say this, that partly Christ is our Propitiator, and partly our works are our propitiation. Nor does he describe the mode of justification, but only of what nature the just are, after they have been already justified and regenerated. [For he is speaking of works which should follow faith. There it is well said: He who has faith and good works is righteous; not, indeed, on account of the works, but for Christ's sake, through faith. And as a good tree should bring forth good fruit, and yet the fruit does not make the tree good, so good works must follow the new birth, although they do not make man accepted before God; but as the tree must first be good, so also must man be first accepted before God by faith for Christ's sake. The works are too insignificant to render God gracious to us for their sake, if He were not gracious to us for Christ's sake. Therefore James does not contradict St. Paul, and does not say that by our works we merit, etc.] And here to be justified does not mean that a righteous man is made from a wicked man, but to be pronounced righteous in a forensic sense, as also in the passage Rom. 2, 13: The doers of the Law shall be justified. As, therefore, these words: The doers of the Law shall be justified, contain nothing contrary to our doctrine, so, too, we believe concerning the words of James: By works a man is justified, and not by faith alone, because men having faith and good works are certainly pronounced righteous. For, as we have said, the good works of saints are righteous, and please on account of faith. For James commends only such works as faith produces, as he testifies when he says of Abraham, 2, 21: Faith wrought with his works. In this sense it is said: The doers of the Law are justified, i.e., they are pronounced righteous who from the heart believe God, and afterwards have good fruits which please Him on account of faith, and accordingly, are the fulfilment of the Law. These things, simply spoken, contain nothing erroneous, but they are distorted by the adversaries who attach to them godless opinions out of their mind. For it does not follow hence that works merit the remission of sins; that works regenerate hearts; that works are a propitiation, that works please without Christ as Propitiator; that works do not need Christ as Propitiator. James says nothing of these things, which, nevertheless, the adversaries shamelessly infer from the words of James.

Certain other passages concerning works are also cited against us. Luke 6, 37: Forgive, and ye shall be forgiven. Is. 58, 7 [9]: Is it not to deal thy bread to the hungry?…Then shalt thou call, and the Lord will answer. Dan. 4, 24 [27]: Break off thy sins, by showing mercy to the poor. Matt. 5, 3: Blessed are the poor in spirit; for theirs is the kingdom of heaven; and v. 7: Blessed are the merciful; for they shall obtain mercy. Even these passages would contain nothing contrary to us if the adversaries would not falsely attach something to them. For they contain two things: The one is a preaching either of the Law or of repentance, which not only convicts those doing wrong, but also enjoins them to do what is right; the other is a promise which is added. But it is not added that sins are remitted without faith, or that works themselves are a propitiation. Moreover, in the preaching of the Law these two things ought always to be understood, namely: First, that the Law cannot be observed unless we have been regenerated by faith in Christ, just as Christ says, John 15, 5: Without Me ye can do nothing. Secondly, and though some external works can certainly be done, this general judgment: Without faith it is impossible to please God, which interprets the whole Law, must be retained: and the Gospel must be retained, that through Christ we have access to the Father, Heb. 10, 19, Rom. 5, 2. For it is evident that we are not justified by the Law. Otherwise, why would there be need of Christ or the Gospel, if the preaching of the Law alone would be sufficient? Thus in the preaching of repentance, the preaching of the Law, or the Word convicting of sin, is not sufficient, because the Law works wrath, and only accuses, only terrifies consciences, because consciences never are at rest, unless they hear the voice of God in which the remission of sins is clearly promised. Accordingly, the Gospel must be added, that for Christ's sake sins are remitted, and that we obtain remission of sins by faith in Christ. If the adversaries exclude the Gospel of Christ from the preaching of repentance, they are judged aright to be blasphemers against Christ.

Therefore, when Isaiah, 1, 16. 18, preaches repentance: Cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now and let us reason together, saith the Lord; though your sine be as scarlet, they shall be white as snow, the prophet thus both exhorts to repentance, and adds the promise. But it would be foolish to consider in such a sentence only the words: Relieve the oppressed; judge the fatherless. For he says in the beginning: Cease to do evil, where he censures impiety of heart and requires faith. Neither does the prophet say that through the works: Relieve the oppressed, judge the fatherless, they can merit the remission of sins ex opere operato, but he commands such works as are necessary in the new life. Yet, in the mean time, he means that remission of sins is received by faith, and accordingly the promise is added. Thus we must understand all similar passages. Christ preaches repentance when He says: Forgive, and He adds the promise: And ye shall be forgiven, Luke 6, 37. Nor, indeed, does He say this, namely, that, when we forgive, by this work of ours we merit the remission of sins ex opere operato, as they term it, but He requires a new life, which certainly is necessary. Yet, in the mean time He means that remission of sins is received by faith. Thus, when Isaiah says, 58, 7: Deal thy bread to the hungry, he requires a new life. Nor does the prophet speak of this work alone, but, as the text indicates, of the entire repentance; yet, in the mean time, he intends that remission of sins is received by faith. For the position is sure, and none of the gates of hell can overthrow it, that in the preaching of repentance the preaching of the Law is not sufficient, because the Law works wrath and always accuses. But the preaching of the Gospel should be added, namely, that in this way remission of sins is granted us, if we believe that sins are remitted us for Christ's sake. Otherwise, why would there be need of the Gospel, why would there be need of Christ? This belief ought always to be in view, in order that it may be opposed to those who, Christ being cast aside and the Gospel being blotted out, wickedly distort the Scriptures to the human opinions, that by our works we purchase remission of sins.

Thus also in the sermon of Daniel, 4, 24, faith is required. [The words of the prophet which were full of faith and spirit, we must not regard as heathenish as those of Aristotle or any other heathen. Aristotle also admonished Alexander that he should not use his power for his own wantonness, but for the improvement of countries and men. This was written correctly and well; concerning the office of king nothing better can be preached or written. But Daniel is speaking to his king, not only concerning his office as king, but concerning repentance, the forgiveness of sins, reconciliation to God, and concerning sublime, great, spiritual subjects, which far transcend human thoughts and works.] For Daniel did not mean that the king should only bestow alms [which even a hypocrite can do], but embraces repentance when he says: Break off [Redeem, Vulg.] thy iniquities by showing mercy to the poor, i.e. break off thy sins by a change of heart and works. But here also faith is required. And Daniel proclaims to him many things concerning the worship of the only God, the God of Israel, and converts the king not only to bestow alms, but much more to faith. For we have the excellent confession of the king concerning the God of Israel: There is no other God that can deliver after this sort Dan. 3, 29. Therefore, in the sermon of Daniel there are two parts. The one part is that which gives commandment concerning the new life and the works of the new life. The other part is, that Daniel promises to the king the remission of sins. [Now, where there is a promise, faith is required. For the promise cannot be received in any other way than by the heart's relying on such word of God, and not regarding its own worthiness or unworthiness. Accordingly, Daniel also demands faith: for thus the promise reads: There will be healing for thy offenses.] And this promise of the remission of sins is not a preaching of the Law, but a truly prophetical and evangelical voice, of which Daniel certainly meant that it should be received in faith. For Daniel knew that the remission of sins in Christ was promised not only to the Israelites, but also to all nations. Otherwise he could not have promised to the king the remission of sins. For it is not in the power of man especially amid the terrors of sin, to assert without a sure word of God concerning God's will, that He ceases to be angry. And the words of Daniel speak in his own language still more clearly of repentance and still more clearly bring out the promise. Redeem thy sins by righteousness and thy iniquities by favors toward the poor. These words teach concerning the whole of repentance. [It is as much as to say: Amend your life! And it is true, when we amend our lives, we become rid of sin.] For they direct him to become righteous, then to do good works, to defend the miserable against injustice, as was the duty of a king. But righteousness is faith in the heart. Moreover, sins are redeemed by repentance, i.e. the obligation or guilt is removed, because God forgives those who repent, as it is written in Ezek. 18, 21. 22. Nor are we to infer from this that He forgives on account of works that follow, on account of alms, but on account of His promise He forgives those who apprehend His promise. Neither do any apprehend His promise, except those who truly believe, and by faith overcome sin and death. These, being regenerated, ought to bring forth fruits worthy of repentance, just as John says, Matt. 3, 8. The promise, therefore, was added: So, there will be healing for thy offenses, Dan. 4, 24. [Daniel does not only demand works, but says: Redeem thy sins by righteousness. Now, everybody knows that in Scripture righteousness does not mean only external works, but embraces faith, as Paul says: Iustus ex fide vivet? The just shall live by his faith, Heb. 10, 38. Hence, Daniel first demands faith when he mentions righteousness and says: Redeem thy sins by righteousness, that is, by faith toward God, by which thou art made righteous. In addition to this do good works, administer your office, do not be a tyrant, but see that your government be profitable to your country and people, preserve peace, and protect the poor against unjust force. These are princely alms.] Jerome here added a particle expressing doubt, that is beside the matter, and in his commentaries contends much more unwisely that the remission of sins is uncertain. But let us remember that the Gospel gives a sure promise of the remission of sins. And to deny that there must be a sure promise of the remission of sins would completely abolish the Gospel. Let us therefore dismiss Jerome concerning this passage. Although the promise is displayed even in the word redeem. For it signifies that the remission of sins is possible that sins can be redeemed, i.e., that their obligation or guilt can be removed, or the wrath of God appeased. But our adversaries, overlooking the promises, everywhere, consider only the precepts, and attach falsely the human opinion that remission occurs on account of works, although the text does not say this, but much rather requires faith. For wherever a promise is, there faith is required. For a promise cannot be received unless by faith. [The same answer must also be given in reference to the passage from the Gospel: Forgive, and you will be forgiven. For this is just such a doctrine of repentance. The first part in this passage demands amendment of life and good works, the other part adds the promise. Nor are we to infer from this that our forgiving merits for us ex opere operato remission of sin. For that is not what Christ says, but as in other sacraments Christ has attached the promise to an external sign, so He attaches the promise of the forgiveness of sin in this place to external good works. And as in the Lord's Supper we do not obtain forgiveness of sin without faith, ex opere operato, so neither in this when we forgive. For, our forgiving is not a good work, except it is performed by a person whose sins have been previously forgiven by God in Christ. If, therefore, our forgiving is to please God, it must follow after the forgiveness which God extends to us. For, as a rule, Christ combines these two, the Law and the Gospel, both faith and good works, in order to indicate that, where good works do not follow, there is no faith either that we may have external marks, which remind us of the Gospel and the forgiveness of sin, for our comfort and that thus our faith may be exercised in many ways. In this manner we are to understand such passages, otherwise they would directly contradict the entire Gospel, and our beggarly works would be put in the place of Christ, who alone is to be the propitiation, which no man is by any means to despise. Again, if these passages were to be understood as relating to works, the remission of sins would be quite uncertain; for it would rest on a poor foundation, on our miserable works.]

But works become conspicuous among men. Human reason naturally admires these, and because it sees only works, and does not understand or consider faith, it dreams accordingly that these works merit remission of sins and justify. This opinion of the Law inheres by nature in men's minds; neither can it be expelled, unless when we are divinely taught. But the mind must be recalled from such carnal opinions to the Word of God. We see that the Gospel and the promise concerning Christ have been laid before us. When, therefore, the Law is preached, when works are enjoined, we should not spurn the promise concerning Christ. But the latter must first be apprehended, in order that we may be able to produce good works, and our works may please God, as Christ says, John 16; 5: With out Me ye can do nothing. Therefore, if Daniel would have used such words as these: "Redeem your sins by repentance," the adversaries would take no notice of this passage. Now, since he has actually expressed this thought in apparently other words, the adversaries distort his words to the injury of the doctrine of grace and faith, although Daniel meant most especially to include faith. Thus, therefore, we reply to the words of Daniel, that, inasmuch as he is preaching repentance, he is teaching not only of works, but also of faith, as the narrative itself in the context testifies. Secondly, because Daniel clearly presents the promise, he necessarily requires faith which believes that sins are freely remitted by God. Although, therefore, in repentance he mentions works, yet Daniel does not say that by these works we merit remission of sins. For Daniel speaks not only of the remission of the punishment; because remission of the punishment is sought for in vain unless the heart first receive the remission of guilt. Besides, if the adversaries understand Daniel as speaking only of the remission of punishment, this passage will prove nothing against us, because it will thus be necessary for even them to confess that the remission of sin and free justification precede. Afterwards even we concede that the punishments by which we are chastised, are mitigated by our prayers and good works, and finally by our entire repentance, according to 1 Cor. 11, 31: For if we would judge ourselves, we should not be judged. And Jer. 15, 19: If thou return, then will I bring thee again. And Zech. 1, 3: Turn ye unto Me, and I will turn unto you. And Ps. 50, 15: Call upon Me in the day of trouble.

Let us, therefore, in all our encomiums upon works and in the preaching of the Law retain this rule: that the Law is not observed without Christ. As He Himself has said: Without Me ye can do nothing. Likewise that: Without faith it is impossible to please God, Heb. 11, 6. For it is very certain that the doctrine of the Law is not intended to remove the Gospel, and to remove Christ as Propitiator. And let the Pharisees, our adversaries, be cursed, who so interpret the Law as to ascribe the glory of Christ to works namely, that they are a propitiation, that they merit the remission of sins. It follows, therefore, that works are always thus praised, namely, that they are pleasing on account of faith, as works do not please without Christ as Propitiator. By Him we have access to God, Rom. 5, 2, not by works, without Christ as Mediator. Therefore, when it is said, Matt. 19, 17: If thou wilt enter into life, keep the commandments, we must believe that without Christ the commandments are not kept, and without Him cannot please. Thus in the Decalog itself, in the First Commandment Ex. 20, 6: Showing mercy unto thousands of them that love Me and keep My commandments, the most liberal promise of the Law is added. But this Law is not observed without Christ. For it always accuses the conscience which does not satisfy the Law, and therefore in terror, flies from the judgment and punishment of the Law. Because the Law worketh wrath, Rom. 4, 15. Man observes the Law, however, when he hears that for Christ's sake God is reconciled to us, even though we cannot satisfy the Law. When, by this faith, Christ is apprehended as Mediator, the heart finds rest, and begins to love God and observe the Law, and knows that now, because of Christ as Mediator, it is pleasing to God, even though the inchoate fulfilling of the Law be far from perfection and be very impure. Thus we must judge also concerning the preaching of repentance. For although in the doctrine of repentance the scholastics have said nothing at all concerning faith, yet we think that none of our adversaries is so mad as to deny that absolution is a voice of the Gospel. And absolution ought to be received by faith, in order that it may cheer the terrified conscience.

Therefore the doctrine of repentance, because it not only commands new works, but also promises the remission of sins, necessarily requires faith. For the remission of sins is not received unless by faith. Therefore, in those passages that refer to repentance, we should always understand that not only works, but also faith is required, as in Matt. 6, 14. For if ye forgive men their trespasses, your heavenly Father will also forgive you. Here a work is required, and the promise of the remission of sins is added which does not occur on account of the work, but through faith, on account of Christ. Just as Scripture testifies in many passages: Acts 10, 43: To Him give all the prophets witness that through His name, whosoever believeth in Him, shall receive remission of sins; and 1 John 2, 12: Your sins are forgiven you for His name's sake; Eph. 1, 7: In whom we have redemption through His blood the forgiveness of sins. Although what need is there to recite testimonies? This is the very voice peculiar to the Gospel, namely, that for Christ's sake, and not for the sake of our works, we obtain by faith remission of sins. Our adversaries endeavor to suppress this voice of the Gospel by means of distorted passages which contain the doctrine of the Law, or of works. For it is true that in the doctrine of repentance works are required, because certainly a new life is required. But here the adversaries wrongly add that by such works we merit the remission of sins, or justification. And yet Christ often connects the promise of the remission of sins to good works not because He means that good works are a propitiation, for they follow reconciliation; but for two reasons. One is, because good fruits must necessarily follow. Therefore He reminds us that, if good fruits do not follow the repentance is hypocritical and feigned. The other reason is, because we have need of external signs of so great a promise, because a conscience full of fear has need of manifold consolation. As, therefore, Baptism and the Lord's Supper are signs that continually admonish, cheer, and encourage desponding minds to believe the more firmly that their sins are forgiven, so the same promise is written and portrayed in good works, in order that these works may admonish us to believe the more firmly. And those who produce no good works do not excite themselves to believe, but despise these promises. The godly on the other hand, embrace them, and rejoice that they have the signs and testimonies of so great a promise. Accordingly, they exercise themselves in these signs and testimonies. Just as, therefore, the Lord's Supper does not justify us ex opere operato, without faith, so alms do not justify us without faith, ex opere operato.

So also the address of Tobias, 4, 11, ought to be received: Alms free from every sin and from death. We will not say that this is hyperbole, although it ought thus to be received, so as not to detract from the praise of Christ, whose prerogative it is to free from sin and death. But we must come back to the rule that without Christ the doctrine of the Law is of no profit. Therefore those alms please God which follow reconciliation or justification, and not those which precede. Therefore they free from sin and death, not ex opere operato, but, as we have said above concerning repentance, that we ought to embrace faith and its fruits, so here we must say concerning alms that this entire newness of life saves [that they please God because they occur in believers]. Alms also are the exercises of faith, which receives the remission of sins and overcomes death, while it exercises itself more and more, and in these exercises receives strength. We grant also this, that alms merit many favors from God [but they cannot overcome death, hell, the devil, sins, and give the conscience peace (for this must occur alone through faith in Christ)], mitigate punishments, and that they merit our defense in the dangers of sins and of death, as we have said a little before concerning the entire repentance. [This is the simple meaning, which agrees also with other passages of Scripture. For wherever in the Scriptures good works are praised, we must always understand them according to the rule of Paul, that the Law and works must not be elevated above Christ, but that Christ and faith are as far above all works as the heavens are above the earth.] And the address of Tobias, regarded as a whole shows that faith is required before alms, 4, 5: Be mindful of the Lord, thy God, all thy days And afterwards, v. 19. Bless the Lord, thy God, always, and desire of Him that thy ways be directed. This, however, belongs properly to that faith of which we speak, which believes that God is reconciled to it because of His mercy, and which wishes to be justified, sanctified, and governed by God. But our adversaries, charming men, pick out mutilated sentences, in order to deceive those who are unskilled. Afterwards they attach something from their own opinions. Therefore, entire passages are to be required, because, according to the common precept, it is unbecoming, before the entire Law is thoroughly examined, to judge or reply when any single clause of it is presented. And passages, when produced in their entirety, very frequently bring the interpretation with them.

Luke 11, 41 is also cited in a mutilated form, namely: Give alms of such things as ye have; and, behold, all things are clean unto you. The adversaries are very stupid [are deaf, and have callous ears; therefore, we must so often etc.]. For time and again we have said that to the preaching of the Law there should be added the Gospel concerning Christ, because of whom good works are pleasing, but they everywhere teach [without shame] that, Christ being excluded, justification is merited by the works of the Law. When this passage is produced unmutilated, it will show that faith is required. Christ rebukes the Pharisees who think that they are cleansed before God i.e. , that they are justified by frequent ablutions [by all sorts of baptismata carnis, that is, by all sorts of baths, washings, and cleansings of the body, of vessels, of garments]. Just as some Pope or other says of the water sprinkled with salt that it sanctifies and cleanses the people; and the gloss says that it cleanses from venial sins. Such also were the opinions of the Pharisees which Christ reproved, and to this feigned cleansing He opposes a double cleanness, the one internal, the other external. He bids them be cleansed inwardly [(which occurs only through faith)], and adds concerning the outward cleanness: Give alms of such things as ye have; and, behold, all things are clean unto you. The adversaries do not apply aright the universal particle all things; for Christ adds this conclusion to both members: "All things will be clean unto you, if you will be clean within, and will outwardly give alms." For He indicates that outward cleanness is to be referred to works commanded by God, and not to human traditions, such as the ablutions were at that time, and the daily sprinkling of water, the vesture of monks, the distinctions of food, and similar acts of ostentation are now. But the adversaries distort the meaning by sophistically transferring the universal particle to only one part: "All things will be clean to those having given alms." [As if any one would infer: Andrew is present; therefore all the apostles are present. Wherefore in the antecedent both members ought to be joined: Believe and give alms. For to this the entire mission, the entire office of Christ points; to this end He is come that we should believe in Him. Now, if both parts are combined, believing and giving alms, it follows rightly that all things are clean: the heart by faith, the external conversation by good works. Thus we must combine the entire sermon, and not invert the parts, and interpret the text to mean that the heart is cleansed from sin by alms. Moreover, there are some who think that these words were spoken by Christ against the Pharisees ironically, as if He meant to say: Aye, my dear lords, rob and steal, and then go and give alms, and you will be promptly cleansed, so that Christ would in a somewhat sarcastic and mocking way puncture their pharisaical hypocrisy. For, although they abounded in unbelief, avarice, and every evil work, they still observed their purifications, gave alms, and believed that they were quite pure, lovely saints. This interpretation is not contrary to the text.] Yet Peter says, Acts 15, 9, that hearts are purified by faith. And when this entire passage is examined, it presents a meaning harmonizing with the rest of Scripture, that, if the hearts are cleansed and then outwardly alms are added, i.e., all the works of love, they are thus entirely clean i.e. not only within, but also without. And why is not the entire discourse added to it? There are many parts of the reproof, some of which give commandment concerning faith and others concerning works. Nor is it the part of a candid reader to pick out the commands concerning works, while the passages concerning faith are omitted.

Lastly, readers are to be admonished of this, namely, that the adversaries give the worst advice to godly consciences when they teach that by works the remission of sins is merited, because conscience, in acquiring remission through works, cannot be confident that the work will satisfy God. Accordingly, it is always tormented, and continually devises other works and other acts of worship until it altogether despairs. This course is described by Paul, Rom. 4, 6, where he proves that the promise of righteousness is not obtained because of our works, because we could never affirm that we had a reconciled God. For the Law always accuses. Thus the promise would be in vain and uncertain. He accordingly concludes that this promise of the remission of sins and of righteousness is received by faith, not on account of works. This is the true, simple, and genuine meaning of Paul, in which the greatest consolation is offered godly consciences, and the glory of Christ is shown forth, who certainly was given to us for this purpose, namely, that through Him we might have grace, righteousness, and peace.

Thus far we have reviewed the principal passages which the adversaries cite against us, in order to show that faith does not justify, and that we merit, by our works, remission of sins and grace. But we hope that we have shown clearly enough to godly consciences that these passages are not opposed to our doctrine; that the adversaries wickedly distort the Scriptures to their opinions; that the most of the passages which they cite have been garbled; that, while omitting the clearest passages concerning faith, they only select from the Scriptures passages concerning works, and even these they distort; that everywhere they add certain human opinions to that which the words of Scripture say; that they teach the Law in such a manner as to suppress the Gospel concerning Christ. For the entire doctrine of the adversaries is, in part, derived from human reason, and is, in part, a doctrine of the Law, not of the Gospel. For they teach two modes of justification, of which the one has been derived from reason and the other from the Law, not from the Gospel, or the promise concerning Christ.

The former mode of justification with them is, that they teach that by good works men merit grace both de congruo and de condigno. This mode is a doctrine of reason, because reason, not seeing the uncleanness of the heart, thinks that it pleases God if it perform good works, and for this reason other works and other acts of worship are constantly devised, by men in great peril, against the terrors of conscience. The heathen and the Israelites slew human victims, and undertook many other most painful works in order to appease God's wrath. Afterwards, orders of monks were devised, and these vied with each other in the severity of their observances against the terrors of conscience and God's wrath. And this mode of justification, because it is according to reason, and is altogether occupied with outward works, can be understood, and to a certain extent be rendered. And to this the canonists have distorted the misunderstood Church ordinances, which were enacted by the Fathers for a far different purpose, namely, not that by these works we should seek after righteousness, but that, for the sake of mutual tranquillity among men, there might be a certain order in the Church. In this manner they also distorted the Sacraments and most especially the Mass, through which they seek ex opere operato righteousness, grace, and salvation.