Faith
God, and our righteousness, as touching the habit acquired by good works, are while we live here so imperfect and maimed, that if judgment were to be passed based on them, we might not be able to stand before the judgment seat of God. Besides that; Paul, arguing on this matter, after he had cited the authority of David, and a testimony from the history of Abraham in Genesis; uses this concept of imputing: and by its proper meaning, he argues concerning this current issue or question. And this I suppose to be sufficient concerning the explanation of the first word; namely, Justification.
Faith 2. Now let us discuss Faith. Aman among the Hebrews in the first conjugation signifies 'To be firm': this very verb in the third conjugation; being called (as I have mentioned) Hiphil, signifies 'To give constancy and assurance to any promise or thing'. Hence, the Latins say; 'Fidem homini aut verbis tribuere', which is in English,
'To give faith or credit to a man, or to words': and it means as much as if a man should say, 'To believe'. Therefore, this Hebrew verb
Heemin signifies nothing other than 'To suppose, or think a thing to be firm, constant, and true'. And as for God, he who does not believe
Him, makes Him a liar: for John says in his first epistle, the fifth chapter; 'He who does not believe God, makes Him a liar'. How grievous a sin this is, let every person consider for themselves. On the other hand, he who believes God, adorns Him with glory and honour: for in the epistle to the Romans it is written of Abraham, that he did not waver through doubt, through consideration of his own body, or of the womb of Sarah being nearly past childbearing; but gave glory to God, being strong in faith, and fully persuaded that God was able to perform whatsoever He promised. Therefore, there seems to be a certain analogy or proportion between this word, 'To
believe', and that 'To justify'; as we take it in this place: for as, 'To justify', is by way of judging and accounting, to ascribe righteousness to a man; and not to make him to be indeed just: so, 'To believe', is not (indeed) to make the words and promises of any man sure and firm; but to think and determine within ourselves, that so they are.
But this act of believing, of which we now speak, has two kinds of firmness and certainty. Firstly, concerning the things themselves; namely, the words and promises of God, which abide much more firmly than heaven and earth. Secondly, as touching the persuasion itself; which, since it is wrought by the power of God, is also most firm, most certain, and of assured persuasion; that is, that it is never barren, but always accompanied by many and various emotions of the mind. For experience and daily observation teach us that in civil matters, a man being well and fully persuaded of pleasing promises, is filled with confidence, rejoices, shows a merry countenance, is glad, and cheerful, and clings to the one who made the promise, to endorse him by all means: but conversely, when he does not believe the persuasion, he mocks it, neglects and despises it, or becomes indifferent and frowns. Therefore, it can never be that he who truly believes can lack such emotions, which are accustomed to follow a full and strong persuasion. And therefore, those who are the pure professors of the Gospel, rightly affirm that 'To believe' has a very significant connection with the action, or with the motion of confidence, hope, and such like emotions: but most of all, with the sincere and firm trust, which it always carries with it.
Whereby it comes to pass that in the Holy Scriptures, promises are made both to faith and to trust. For just as it is said, "The just man lives by faith"; also, "He who believes in Him shall not be confounded"; and in the New Testament, "He who believes in the Son has eternal life"; again, "We think that a man is justified by
faith". Even so, it is written in the Psalm, "Blessed are all those who put their trust in Him"; and in Isaiah, chapter 26, "He shall keep peace because they trusted in Him"; and in the New Testament,
"Hope does not disappoint"; to Titus also, chapter 3, "That we may be heirs, according to the hope of eternal life". Although in the Old
Testament we find the promises are often made to hope rather than to faith, yet in the New Testament it is the opposite: the reason for this may be that in the old times, the Hebrews did not err in believing that there was but one God; indeed, they professed the worship of Him only. But what was not well among them was that they did not have a lively faith, which draws with it a trust; otherwise they had by education conceived either a certain opinion or a certain knowledge; and therefore, the scripture exhorted them to truly and effectively believe, which was expressed by the effect, under the name of trust. But in the New Testament, they erred in the understanding, both the Gentiles who were worshippers of idols and many gods; and also the Jews, regarding the conditions of the Messiah: for they expected that He would come in glorious pomp, like a king, and magnificent in worldly empire. Wherefore, faith was often emphasized to them, whereby they might obtain the promises of God: for it was very necessary that they should be rightly instructed in the chief point of the thing that they should believe.
And from this Hebrew verb Aman, is derived this noun Emunah, which signifies Faith; and it sometimes signifies certainty and constancy of words and promises. Wherefore, God is often in the Holy Scriptures called faithful; and His works are called faithful; because they are firm, and do constantly continue: and we read in the Epistle to the Romans, "What if some of them have not believed?
Has their unbelief made the faith of God without effect?" Yes, and this Latin word Fides, that is, Faith, if we may believe Cicero, is derived from Fio; because that thing is done indeed, which was
spoken. And sometimes it signifies the assent of our mind, whereby we accept words that are presented to us: as it is said of Abraham;
"He believed God, and it was credited to him for righteousness". And since in this discourse, we take faith in this manner, it shall not be irrelevant, to define what faith is. Wherefore, Faith is a firm and assured assent of the mind, to the words of God; which assent is inspired by the Holy Ghost, for the salvation of the believers. And therefore it consists in the mind, and is concerned with the words of God, from whence we have the matter thereof. Of the form also, we need not doubt (because it is defined to be an assent). The efficient cause is described as the inspiration of the Holy Ghost. And the end is declared in the last place, when as we say, that this assent is inspired by the Holy Ghost, for the salvation of the believers.
3. Not unlike this definition are those things written concerning faith in the Epistle to the Hebrews, chapter 11; namely, that faith is the substance of things hoped for and the evidence of things not seen.
Where, that which the Latin interpreters have translated as Substantia, that is, "Substance"; in Greek is written as ὑπόστασις.
This word Budaeus most learnedly translates in his commentaries as Boldness, strength, or valiance of mind; and it is derived from the verb ὑπομένω, which signifies to sustain, to receive, not to give place to one that rushes upon a man. From here, a soldier is called ὑπομοχθήρ, which means Trustworthy, and who does not turn his back on his enemies but goes against them and resists them.
Undoubtedly, in believing, we need this strength and patience, because of the great fight, in which we have experience there. For we must resist the flesh, we must overcome reason, which strongly contends against faith; we must also resist the condemnation of our own conscience, sin, and the wrath of God; and there are many other things besides, by which a faithful assent is both hindered and assaulted. Now this ὑπόστασις, or substance, and those things that
are hoped for, are very well compared together among themselves.
For God promises resurrection, but yet to the dead; He promises eternal life, but yet to those who are decayed; He calls them blessed, but yet those who abundantly thirst and hunger and are on every side oppressed; He pronounces men to be justified, but yet those who are covered with sins and filthiness.
Wherefore, seeing these things seem to be so distant from us, it is necessary that we have boldness, strength, and the assurance of a most firm assent; which may make these things abide with us as most assured truths. With such a strong shield of defense ought we to be armed, whereby we may extinguish all the fiery darts of the devil when they are hurled against us, so that we may also overcome even the world: for as John testifies, "This is the victory that overcomes the world, our faith." Furthermore, we must note that this word Argumentum, that is, Argument, which in Greek is ἔλεγχος, is rendered by some as Demonstratio, that is, a Declaration; because, by faith are shown and declared those things which do not appear.
But it seems to me that Augustine, although perhaps not so elegant in Latin, yet very faithfully translated it as Convictio, that is, an Overcoming; for by faith our mind is overcome, to accept that those things are true which God either speaks or promises.
4. But Hostiensis, discussing the Holy Trinity and the Catholic faith, labors with two reasons to show that faith by these words of the apostle is not defined; because ὑπόστασις, or substance, also agrees with hope. Therefore, as it is not unique to faith, he says, it cannot be applied to its definition. Further, because faith does not only regard things to come and those things which are hoped for but is also referred to things past: for we believe that God created heaven and earth, that Christ was born of a virgin, that He suffered for us, and was raised from the dead; but all these things are past, neither are
they hoped to occur again. These two reasons of Hostiensis are very weak, and they do not prove that these words to the Hebrews cannot be applied to the definition of faith. I indeed concede that the apostle's intent in that place was not to define faith because he spoke chiefly of patience and aimed to show that it is closely linked to faith; because faith is ὑπόστασις, that is, a substance, etc. But by this reasoning, all things that express the nature of faith are addressed.
And to the first objection, we say that ὑπόστασις, or substance, must indeed be applied to hope; but yet that ὑπόστασις, which it draws from faith, not that which it has by itself.
It should not seem strange if these things, which are of diverse nature, have something common in their definitions: for a lion, a dog, and a man, although they differ greatly in nature, yet in this they agree, that they are living creatures. And therefore, in their definitions, something is put, which is common to them all; seeing both they are bodies, and are also entities having life, and endowed with senses. Hence, it should not seem marvelous if faith and hope share in that ὑπόστασις; inasmuch as they are distinguished by other differences. For in faith ὑπόστασις is referred to the assent, but in hope to the expectation, whereby we patiently wait until the promises and such things as we have received by faith are fulfilled to us. To the other reason, we answer that Paul made mention of things past, which are made certain and clear to us by faith: for he does not only say that it is a substance of things to be hoped for; but adds, that it is an argument or conviction of things that do not appear. Now these things, which are past, do not appear: for by that word, Paul encompasses whatsoever is believed, and is not evident; whether it be past, or whether it be to come, or whether it be now present. But perhaps you will ask, why in the first place does he make mention of those things which are hoped for? We answer, that it is rightly done; because these things are rightly put first, which are harder to believe:
for perhaps there are some who will easily enough accept that God created all things, that Christ the Son of God came into the world, and was born of the Virgin, and such like; but yet they will greatly doubt the remission of their sins, the resurrection of the flesh to come, and the eternal glory which shall be given to the just.
Wherefore, aptly and orderly are those things placed, which are read in the Epistle to the Hebrews.
But what the nature of faith is, Isaiah the prophet has aptly expressed in chapter 26, in which place the church is described as a city built by God. The prophet cries out, "Open your gates, and a just nation shall enter therein." He adds the cause of that righteousness,
"Schomer emunim," that is, "Preserving or keeping faith," where you see that by faith the believers are justified. Then he adds the thing in which that faith consists, whereby the people of God are just; namely, "Ietser samuchthitt sor schalom;" that is, "With a constant affection you shall keep peace." This is the true faith by which we are justified; namely, that we believe God will be unto us the author of peace and felicity, and a faithful keeper of his promise. And Augustine, in his fortieth treatise upon John, says, "What is faith, but to believe what you do not see?" Which the same thing he writes about the words of the apostle in his 27th sermon; but in his book De
Spiritu & Litera, chapter 31, he writes that to believe is nothing else but to consent that what is spoken is true. The Master of the Sentences, in the third book, the 23rd distinction, says that faith sometimes is that which we believe. For in the Creed of Athanasius it is said, "And this is the catholic faith, that we should believe, etc."
Sometimes it is that by which we believe; and in this latter signification, we understand faith in this discourse. He also separates a lively faith from a dead faith, a distinction that is to be appreciated, because James makes mention of a dead faith. But we must know
that a dead faith is only a faith in name; it is no more a faith than a dead man is a man. For just as a dead man is called a man, although he is none, so a dead faith, although called a faith, does not have the nature of faith. There is also another kind of faith, which serves to work miracles, and differs much from the justifying faith, and is common both to the godly and also to the ungodly. Of this, Paul makes mention in the first to the Corinthians, when he says, "To one is given the word of wisdom, to another the word of knowledge, to another," he says, "is given faith." And it is not likely that in that list of gifts and graces any other faith is meant than that which is the root of miracles, especially when straightaway gifts of healing and of virtues, or powers, are added. And of this kind of faith both
Chrysostom and Theophilactus have made mention upon the same first epistle to the Corinthians; where, in chapter 13, it is said, "If I have all faith, so that I can remove mountains, etc."
And, that this kind of faith is granted to the wicked is testified by the fact that it is most certain they do prophesy and work miracles; wherefore Christ shall say unto them, "I know you not," although they boast openly, "Have we not in thy name prophesied? Have we not cast out devils?" We must also distinguish this faith from that faith which endures but for a time, of which the Lord made mention in the parable of the seed sown in the field: for not all falls upon good ground, but some upon stony ground; and when it has sprung up with very good success, it very plainly expresses those who with a glad and joyful mind receive the word of God, but when the burning and fervency of persecution grows hot, they fall away from it, and therefore they are called πρόσκαιροι, that is, Men having faith for a season. Therefore, leaving all these significations, we in this discourse understand faith to be that firm assent which is of such great force and efficacy as it draws with it the affection of confidence,
hope, and charity; lastly, all good works, as much as the infirmity of this present life will permit.
6. Therefore, Smith, who wrote against me a book on justification, although he had earlier written it against Luther and Melancthon, speaks much against others and seldom makes mention of me, is herein exceedingly deceived; in that he judges that those are to be sharply reproved who say that faith is trust. And he brings a passage from the Epistle to the Ephesians, the third chapter, where it is written; "By whom, namely, by Christ Jesus, we have παρρησία," that is, boldness to speak, and "προσαγωγή," that is, access; "ἐν πεποιθήσει," that is, in trust, which comes by faith. Therefore (he says) seeing trust is by faith, it is not faith. Oh fine man, and witty
Divine, who alone saw that these two things, namely, faith and trust, are two distinct and diverse things! What other thing, in essence, do
Philip Melancthon and others, our faithful teachers, mean when they call that faith, whereby we are justified, Trust, but that the same is not dead, that it is not idle, that it is not a human persuasion, but of such vehement assent that it has even trust itself most inwardly and closely joined to it? But I do not intend to contend much with this man; all that he babbles, he merely scrapes out of the works of Eck,
Pighius, and others of the Roman Antichrist's table, and sets them forth as though they were his own.
That faith which does not draw trust, and other holy motions of the mind, drives men to despair; so far is it from being able to justify: which thing the miserable ends of Cain and Judas clearly testify. But that which is a firm faith continually trusts; yea, it seals our faith in the church by this common word "Amen," used among the faithful.
This word is derived from this Hebrew word, Aman, which I previously spoke of; and signifies (as David Kimhi testifies), "It shall be ratified and firm; so shall the Lord bring to pass." Those who pray
without such faith waste their effort. In this faith, undoubtedly, men quiet themselves with tranquility and unspeakable peace; and are like one who found a most ample treasure and precious pearl, wherein he so contented himself, that he sold all that he had to buy it. Hence it came that in the seventh chapter of Isaiah, the prophet said to the wicked king Ahaz, exhorting him to true faith,
"Hisschameer vehaschket," that is, "Take heed and be quiet," for the prophet wanted the king to beware of incredulity and to rely on the word of God, which is the property and nature of faith; as, conversely, the nature of infidelity is to waver and be unsteady. For those who do not believe are shaken by every blast of doctrine and opinions, and always waver and doubt. Therefore, in Joshua chapter
7, the people are reproved because their hearts melted away like water; and that undoubtedly happened only due to their incredulity.
7. Therefore, since it now appears what we understand by faith, and among the many meanings of this word, which of them we follow in this question, we must now discuss works. There is one kind of work, which, after the action and motion, remains outwardly, and appears after it is finished; such as the image which Phidias made, is called a work; and the temple of Jerusalem was called the work of Solomon.
But otherwise, the actions of men, and their voluntary and reasonable motions, are called works; and in this manner, we now consider works, which are nevertheless variously distinct from each other. For there are some which are inward, such as To believe, To love, To favor, To fear, and To pity; others are outward, such as To travel abroad, To give alms, To preach, To teach, and such like; and our question concerns both these types of works. They also divide works into those that pertain to ceremonies, and those they call moral; and we similarly embrace both types. Furthermore, the time in which good works are performed must be distinguished; for some are done before we are justified and have obtained the benefit of
regeneration, and others follow and are considered the fruits of a new life, and of righteousness begun. And since we cannot discuss these latter works, being such as follow justification, we will speak only of the former; for this only is called into controversy; whether works justify us. For those which follow justification cannot bring forth justification because it is already obtained.
8. These points being first handled and ordered, we will resolve this whole question by three propositions, which are these: Justification is not of works; Justification is obtained by faith; Justification is given by faith only. These three things, if we confirm by reasons taken from the Holy Scriptures, and defend them from the objections and quibblings of our adversaries, we suppose that then we will have sufficiently answered the question. May God grant and work with us to bring this to the effect we desire! As to the first proposition, when we say that men are not justified by works, it is not to be thought that this happens through the fault of good works; for if they could be performed by us as the law commands them, then we would be justified by them. For God, because He is just, as He does not acquit the wicked, so would He by His sentence justify those who satisfy the law. But there is no one who can fully accomplish such works as the law commands. And as if a man should owe a thousand crowns of gold, and had toward the payment thereof but only a thousand pieces of lead or brass money, undoubtedly he would not be discharged of the debt, neither might he be pronounced clear or quit; which would not happen through the fault of the crowns of gold, but through the fault of his inadequate money, and for that he lacks money of gold.
Even so, we say that the law is indeed spiritual, holy, just; and he who could do all the things that it commands should live by them, for it is set forth unto us as life. But since none of us either does or can do it, as it is given by God; therefore, we are not justified by works.
Moreover, also, if faith itself should be considered as it is our work, we cannot be justified by it, as it is a work maimed and imperfect, and far beneath what the law requires. But therefore, we are said to be justified by it; for by it we grasp the promises of God, and the righteousness and merits of Christ, and apply them to ourselves.
Suppose there were a beggar with a very loathsome and leprous hand, with which he receives the alms of him that offers it to him; undoubtedly, that beggar is not at all helped by the loathsomeness or leprosy of his hand, but by the alms which he received with his hand, whatever condition his hand may be in. There is none endowed with true piety, but must grievously lament and be sorry when he sees many (who are called Christians) ignorant of whether works justify or not; seeing this doctrine is the head, fountain, and stay of all religion, and therefore, above all things, we ought to be most sure and certain. But nowadays, it is not only called into controversy but many disagree from one another, and perilously stray from the true doctrine.
But if by complaining I might prevail, I would complain at length about this misfortune; but since that which is so, we can by no means bring to pass, but that it be so: only this will I prevent as much as I can; namely, that we do not fall into those opinions, which diminish the glory of God, and are contrary to the Holy Scriptures, and also are harmful to our consciences. Perhaps some expect that I should chiefly respond to the cursed utterances, slanders, and reproaches, with which the adversaries most importunately and tragically defame us regarding this matter; but I am not so foolish, to think that these things should be preferred before the setting forth and defense of the truth. Therefore, first of all, I will address the matter, and then when
I have confirmed our own opinion, I will select such wicked objections as are laid against us, and according to the strength that God has given me, I will refute them. And to show manifestly that
men are not justified by works (which was our first proposition), I will outline in due order the sequence of reasons which Paul has in the epistle to the Romans; whereby it may more easily be perceived that I agree completely with him, neither do I deviate one hair's breadth from his doctrine.
9. In the first chapter, he began to reprove the Gentiles because, before they came to the knowledge of Christ, although by their philosophy they knew the true God, they did not worship Him as they should have; nor did they give thanks to Him as the author of all good things. Instead, becoming foolish, they became vain in their reasoning and thoughts; and by changing the glory of God, they transferred it from Him, and gave it not only to the images of men but also to birds, four-footed beasts, and serpents. Therefore, God delivered them over to the passions and desires of their own hearts, by means of which they lived most shamefully and became, as it is written there, full of all iniquity, maliciousness, fornication, avarice, and those vices which follow there. And if they were such, and lived in that manner, undoubtedly they could not be justified by their works; neither would Paul's argument against the Gentiles have had any force to prove to them that the religion of Christ was necessary for justifying them, unless he had taught that they were universally as he described them to be in that first chapter. For who would consider it to be an effective argument, which appears to be true only of some, and not of all?
And in the second chapter, he writes in a similar vein about the Jews; "Behold," he says, "you are called a Jew, and you trust in the law, and make your boast of God, and know His will, and approve the things that are beneficial, being instructed by the law. You boast that you are a leader of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of the ignorant, as one who has the
form of the teaching that is by the law. You, then, who teach another, do you not teach yourself? You who preach that one should not steal, do you steal? You who say a man should not commit adultery, do you commit adultery? You who abhor idols, do you commit sacrilege?
And you who make your boast of the law, do you dishonor God by transgressing the law? For the name of God, as it is written, is blasphemed among the Gentiles because of you." Thus, the Jews were without Christ; therefore, they could by no means be justified by their works, or else they might have answered Paul that they were so grievously accused without cause.
10. But what the situation of men was before they received the faith of Christ is more clearly shown in the third chapter. There we read:
"There is none righteous, no, not one; there is none who understands or seeks after God. All have turned aside, and have become unprofitable; there is none who does good, not even one. Their throat is an open grave; with their tongues they have practiced deceit; the poison of asps is under their lips; their mouth is full of cursing and bitterness. Their feet are swift to shed blood; destruction and misery are in their paths, and the way of peace they have not known; there is no fear of God before their eyes." These testimonies Paul gathered together from various places in the Holy Scriptures to depict the nature of man, destitute of God's grace. And to ensure that no one might say that only the idolatrous and wicked Gentiles are signified by these words, the apostle clearly shows that these conditions also extended to the Jews, who considered themselves the holiest of all.
He adds, "But we know that whatever the law says, it speaks to those who are under the law." To confirm that his intention was to provide a general argument, he adds, "because by the works of the law no flesh shall be justified." By 'the flesh', he means a person not yet regenerated.
Some have interpreted 'the flesh' as referring to the lower parts of the mind, which are crude and entangled with shameful lusts. However,
Paul excludes this interpretation when he says, "By the works of the law," that is, by the works commanded by God in the law, which must necessarily come from reason and not from the strength of the lower parts of the mind. Moreover, the Scripture, in Hebrew phraseology, understands 'the flesh' to mean the whole person; we have this more abundantly expressed elsewhere. Afterwards, to further confirm this statement, he says, "That every mouth may be stopped, and the whole world may be accountable to God."
Undoubtedly, if men were justified by works, their mouths would not be stopped, nor would they be accountable before God. They would always have something to say; namely, that they are absolved from sins because they have earned it by works. But now, when people perceive the contrary, they dare not even open their mouths.
Furthermore, he says, "But now, apart from the law, the righteousness of God has been made known, which is attested by the law and the prophets." What person would assert that something could be the cause of our righteousness, without which righteousness may still be obtained? Undoubtedly, no wise person would do so, seeing that the nature of causes is such that without them the effects cannot be achieved.
To the same effect also serves what follows: "Where, then, is boasting? It is excluded. By what kind of law? By a law of works? No, but by the law of faith." He wants us to understand that all just cause for glory is excluded and removed from us; for all the glory of our righteousness should be attributed and yielded to God. But if we were justified by works, then it would not be so: for the glory would be ours, and every person would consider themselves justified because they have lived virtuously and justly. And how certain and assured this was to the apostle is shown by what follows: "We
maintain, therefore, that a person is justified by faith apart from the works of the law." Why, then, should we deny what the apostle so vehemently affirms? Undoubtedly, it would be most presumptuous to do so. Therefore, let us agree with him and not resist such a significant testimony of his. But besides these points, let us weigh and consider the essence of Paul's argument: "If we were justified by works," he says, "we would not only have something to boast about; but also the occasion for our boasting and rejoicing in God, and for praising and commending His favour towards us, would be taken away." For it is most praiseworthy and glorious for us to acknowledge that the benevolence and gracious favour of God towards us through Christ is so great that He delivers us, miserable beings, from our sins and receives us into favour, even though we are covered with the most grievous loathsomeness and dregs of sins. If we were justified by works, then surely we could not truly boast, brag, or glory in this.
11. But it is better for us to hear what the apostle himself says at the beginning of the fourth chapter: "What then shall we say that Abraham, our forefather according to the flesh, discovered?" For if Abraham were justified by works, he would have something to boast about, but not before God. For what do the scriptures say? "Abraham believed God, and it was credited to him as righteousness." But to the one who works, the reward is not considered a gift, but an obligation.
Therefore, to ensure that this sweet consolation of the love and benevolence of God towards us is not taken away, let us firmly affirm with the apostle that we are not justified by works. To better persuade us of this, he emphasizes the term 'logizomai', which we understand as to impute, to ascribe to a man righteousness, or to count a man as just; and he presents it as a contrast to merit or debt: so that to him, to whom anything is imputed, it is not deserved, nor received as a debt. But he who obtains anything as a debt does not
consider it as imputed or ascribed to him. Paul did not think it sufficient to bring up the scripture concerning Abraham alone; he also cites David: "Blessed are those whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin." From these words, we understand not only that the righteousness by which we are said to be justified does not reside in our minds, but is imputed by God; and that it is an imputation not based on works but on God's mere mercy.
Furthermore, the apostle confirms his view by another characteristic of good works, specifically that works are signs or seals of the righteousness already obtained: he says of Abraham, "And he received the sign of circumcision, a seal of the righteousness of the faith which he had while still uncircumcised." Seeing therefore that good works are signs and also seals, which testify to the righteousness already received, they cannot be the causes thereof.
This property is not only true for ceremonies but also for those works called moral when they are pleasing and acceptable before God; for they too are signs and tokens of our righteousness. Therefore, Peter exhorts us to make our calling and election sure by living uprightly and performing good works. Moreover, the form of the promise God made to Abraham, which is diligently to be weighed, did not include a condition of the law or of works. And since God added none, what audacity would it be for us to presume to do so? Paul says, "For the promise that he would be the heir of the world was not to Abraham or to his seed through the law, but through the righteousness of faith.
For if those who depend on the law are heirs, faith is made void and the promise is nullified, for the law brings wrath. Where there is no law, there is no transgression." Hence, if we do not fulfill the law, the promise will not take effect. And to believe in a promise that will never be fulfilled would be futile; this would undoubtedly be the case