Answers from church history on today's questions
What Christian writers said, from about AD 174 to 1938.
55 passages · 30 writers · 9 centuries
The Reformers and their confessions teach that sinners are justified by faith alone, apart from works, because faith only receives Christ's righteousness. They call faith the instrument by which the sinner receives Christ, not a merit or the ground of justification. The Westminster, Baptist, and Savoy confessions say that faith is the alone instrument of justification yet is not alone in the person justified, but works by love, and Calvin, Owen, and Spurgeon likewise say that justifying faith is not alone. The Council of Trent calls faith the foundation and root of all justification, says that faith without works is dead, and says the justified increase in justice through faith co-operating with good works. Irenaeus says that faith towards God justifies a man and links this to Abraham, Chrysostom says that sinners not justified by the law or by works are advanced through faith alone, and Augustine speaks of the righteous man who lives by faith.
24 passages · 17 writers · 300s to 1900s
Bullinger, Calvin, Luther, Owen, and the Thirty-Nine Articles say that the sinner is justified by faith only or by faith alone. Hodge, the Belgic Confession, and the Westminster Larger Catechism call faith the instrument by which Christ is received, and Calvin compares faith to a vessel. Chrysostom says that sinners not justified by the law or by works are advanced through faith alone, and Augustine says the righteousness of God bestowed on the believer is without the help of the law.
c. 386–397 · John Chrysostom, Homilies on 1 Timothy (In epistulam i ad Timotheum homiliae 1-18) 4
What then was it that was thought incredible? That those who were enemies, and sinners, neither justified by the law, nor by works, should immediately through faith alone be advanced to the highest favor. Upon this head accordingly Paul has discoursed at length in his Epistle to the Romans, and here again at length.
412 · Augustine of Hippo, On the Spirit and the Letter (De spiritu et littera) 9.15
The righteousness of God then is without the law, but not manifested without the law; for if it were manifested without the law, how could it be witnessed by the law? That righteousness of God, however, is without the law, which God by the Spirit of grace bestows on the believer without the help of the law,—that is, when not helped by the law. When, indeed, He by the law discovers to a man his weakness, it is in order that by faith he may flee for refuge to His mercy, and be healed.
c. 420–421 · Augustine of Hippo, Against Two Letters of the Pelagians (Contra duas epistulas Pelagianorum) 3.7.23
Wherefore he who lives according to the righteousness which is in the law, without the faith of the grace of Christ, as the apostle declares that he lived blameless, must be accounted to have no true righteousness; not because the law is not true and holy, but because to wish to obey the letter which commands, without the Spirit of God which quickens, as if of the strength of free will, is not true righteousness. But the righteousness according to which the righteous man lives by faith, since man has it from God by the Spirit of grace, is true righteousness.
1520 · Martin Luther, Concerning Christian Liberty text
As if he said:—“Faith, which is the brief and complete fulfilling of the law, will fill those who believe with such righteousness, that they will need nothing else for justification.” Thus too Paul says: “For with the heart man believeth unto righteousness.” (Rom. x. 10.) But you ask how it can be the fact that faith alone justifies, and affords without works so great a treasure of good things, when so many works, ceremonies, and laws are prescribed to us in the Scriptures. I answer: before all things bear in mind what I have said, that faith alone without works justifies, sets free, and saves, as I shall show more clearly below.
1531 · Martin Luther, Commentary on the Epistle to the Galatians (abridged) 2
So do the papists. They admit that faith is the foundation of salvation. But they add the conditional clause that faith can save only when it is furnished with good works. This is wrong. The true Gospel declares that good works are the embellishment of faith, but that faith itself is the gift and work of God in our hearts. Faith is able to justify, because it apprehends Christ, the Redeemer.
1531 · Philip Melanchthon, The Apology of the Augsburg Confession Article IV (II): Of Justification
For since the promise cannot be received except by faith, the Gospel, which is properly the promise of the remission of sins and of justification for Christ's sake, proclaims the righteousness of faith in Christ, which the Law does not teach. Nor is this the righteousness of the Law. For the Law requires of us our works and our perfection. But the Gospel freely offers, for Christ's sake, to us, who have been vanquished by sin and death, reconciliation, which is received, not by works, but by faith alone. This faith brings to God not confidence in one's own merits, but only confidence in the promise, or the mercy promised in Christ. This special faith, therefore, by which an individual believes that for Christ's sake his sins are remitted him, and that for Christ's sake God is reconciled and propitious, obtains remission of sins and justifies us. And because in repentance, i.e. in terrors, it comforts and encourages hearts it regenerates us, and brings the Holy Ghost that then we may be able to fulfil God's Law, namely, to love God, truly to fear God, truly to be confident that God hears prayer, and to obey God in all afflictions; it mortifies concupiscence, etc. Thus, because faith, which freely receives the remission of sins, sets Christ, the Mediator and Propitiator, against God's wrath, it does not present our merits or our love [which would be tossed aside like a little feather by a hurricane]. This faith is the true knowledge of Christ, and avails itself of the benefits of Christ, and regenerates hearts, and precedes the fulfilling of the Law.
1531 · Philip Melanchthon, The Apology of the Augsburg Confession Article IV (II): Of Justification
The particle alone offends some, although even Paul says, Rom. 3, 28: We conclude that a man is justified by faith, without the deeds of the Law. Again, Eph. 2, 8: It is the gift of God; not of works, lest any man should boast. Again, Rom. 3, 24: Being justified freely. If the exclusive alone displeases, let them remove from Paul also the exclusives freely, not of works, it is the gift, etc. For these also are [very strong] exclusives. It is, however, the opinion of merit that we exclude. We do not exclude the Word or Sacraments, as the adversaries falsely charge us. For we have said above that faith is conceived from the Word, and we honor the ministry of the Word in the highest degree. Love also and works must follow faith. Wherefore, they are not excluded so as not to follow, but confidence in the merit of love or of works is excluded in justification.
1548 · John Calvin, Commentary on Galatians 2.16
But by the faith of Jesus Christ. He does not merely state that ceremonies, or works of any kind, are insufficient without the assistance of faith, but meets their denial by a statement admitting of no exception, as if he had said, “Not by works, but by the Gift of Christ alone.” In any other point of view, the sentiment would have been trivial and foreign to the purpose; for the false apostles did not reject Christ nor faith, but demanded that ceremonies should be joined with them. If Paul had admitted this claim, they would have been perfectly at one, and he would have been under no necessity to agitate the church by this unpleasant debate. Let it therefore remain settled, that the proposition is so framed as to admit of no exception, “that we are justified in no other way than by faith,” or, “that we are not justified but by faith,” or, which amounts to the same thing, “that we are justified by faith alone.”
1559 · John Calvin, Institutes of the Christian Religion 3.11.7
When he objects that the power of justifying exists not in faith, considered in itself, but only as receiving Christ, I willingly admit it. For did faith justify of itself, or (as it is expressed) by its own intrinsic virtue, as it is always weak and imperfect, its efficacy would be partial, and thus our righteousness being maimed would give us only a portion of salvation. We indeed imagine nothing of the kind, but say, that, properly speaking, God alone justifies. The same thing we likewise transfer to Christ, because he was given to us for righteousness; while we compare faith to a kind of vessel, because we are incapable of receiving Christ, unless we are emptied and come with open mouth to receive his grace. Hence it follows, that we do not withdraw the power of justifying from Christ, when we hold that, previous to his righteousness, he himself is received by faith.
1559 · John Calvin, Institutes of the Christian Religion 3.11.19
The reader now perceives with what fairness the Sophists of the present day cavil at our doctrine, when we say that a man is justified by faith alone (Rom. 4:2). They dare not deny that he is justified by faith, seeing Scripture so often declares it; but as the word alone is nowhere expressly used they will not tolerate its being added.
1561 · Guido de Brès (Belgic Confession), The Belgic Confession 22
For it must necessarily follow that either all that is required for our salvation is not in Christ or, if all is in him, then he who has Christ by faith has his salvation entirely. Therefore, to say that Christ is not enough but that something else is needed as well is a most enormous blasphemy against God— for it then would follow that Jesus Christ is only half a Savior. And therefore we justly say with Paul that we are justified “by faith alone” or by faith “apart from works.” However, we do not mean, properly speaking, that it is faith itself that justifies us— for faith is only the instrument by which we embrace Christ, our righteousness. But Jesus Christ is our righteousness crediting to us all his merits and all the holy works he has done for us and in our place. And faith is the instrument that keeps us in communion with him and with all his benefits.
1563 · Zacharias Ursinus and Caspar Olevianus (Heidelberg theologians), The Heidelberg Catechism 61
Q. Why do you say that through faith alone you are righteous? A. Not because I please God by the worthiness of my faith, for only Christ’s satisfaction, righteousness, and holiness are my righteousness before God, and I can receive this righteousness and make it mine in no other way than by faith alone.
1566 · Heinrich Bullinger, The Second Helvetic Confession 15
But because we do receive this justification, not by any works, but by faith in the mercy of God and in Christ; therefore, we teach and believe, with the apostle, that sinful man is justified only by faith in Christ, not by the law or by any works. For the apostle says, ‘We conclude that man is justified by faith, without the works of the law’ (Romans 3:28). ‘If Abraham were justified by works, he hath whereof to boast; but not with God. For what saith the Scripture? Abraham believed God, and it was counted unto him for righteousness; but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness’ (Romans 4:2,3,5; Genesis 15:6). And again, ‘Ye are saved by grace, through faith; and that not of yourselves: it is the gift of God; not by works, lest any might have cause to boast,’ etc. (Ephesians 2:8,9). Therefore, because faith does apprehend Christ our righteousness, and does attribute all the praise of God in Christ; in this respect justification is attributed to faith, chiefly because of Christ, whom it receives, and not because it is a work of ours; for it is the gift of God.
1571 · Church of England, The Thirty-Nine Articles of Religion 11
We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification.
1577 · Authors of the Formula of Concord, The Formula of Concord: Solid Declaration III. The Righteousness of Faith
Moreover, neither contrition nor love or any other virtue, but faith alone is the sole means and instrument by which and through which we can receive and accept the grace of God, the merit of Christ, and the forgiveness of sins, which are offered us in the promise of the Gospel.
1647 · Westminster Assembly, The Westminster Larger Catechism 73
Q. How doth faith justify a sinner in the sight of God? A. Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it, nor as if the grace of faith, or any act thereof, were imputed to him for his justification; but only as it is an instrument by which he receiveth and applieth Christ and his righteousness.
1655–1662 · William Gurnall, The Christian in Complete Armour Part 2. The Christian In Complete Armour Volume Two
Christ and faith are relatives which must not be severed. Christ, he is the treasure, and faith the hand which receives it. Christ’s righteousness is the robe, faith the hand that puts it on; so that it is Christ who is the treasure. By his blood he dischargeth our debt, and not by faith; whose office is only to receive Christ, whereby he becomes ours. It is Christ’s righteousness that is the robe which covers our nakedness, and makes us beautiful in God’s eye; only, faith hath the honour to put the robe on the soul, and it is no small honour that is therein put upon it above other graces.
1677 · John Owen, The Doctrine of Justification by Faith, through the Imputation of the Righteousness of Christ 18
Not this or that sort of works; not this or that manner of the performance of them; not this or that kind of interest in our justification; but all works, of what sort soever, and however performed, are excluded from any kind of consideration in our justification, as our works or duties of obedience. For these Galatians, whom the apostle reproves, desired no more but that, in the justification of a believer, works of the law, or duties of obedience, might be admitted into a conjunction or copartnership with faith in Christ Jesus; for that they would exclude faith in him, and assign justification unto works without it, nothing is intimated, and it is a foolish imagination. In opposition hereunto he positively ascribes our justification unto faith in Christ alone. “Not by works, but by faith,” is by faith alone.
1754 · John Wesley, Explanatory Notes on Romans 3.28
We conclude then that a man is justified by faith - And even by this, not as it is a work, but as it receives Christ; and, consequently, has something essentially different from all our works whatsoever.
1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.17.8
The common doctrine of Protestants on this subject is that faith is merely the instrumental cause of justification. It is the act of receiving and resting upon Christ, and has no other relation to the end than any other act by which a proffered good is accepted. This is clearly the doctrine of Scripture, (1.) Because we are constantly said to be justified by, or through faith. (2.) Because the faith which justifies is described as a looking, as a receiving, as a coming, as a fleeing for refuge, as a laying hold of, and as a calling upon. (3.) Because the ground to which our justification is referred, and that on which the sinner’s trust is placed, is declared to be the blood, the death, the righteousness, the obedience of Christ. (4.) Because the fact that Christ is a ransom, a sacrifice, and as such effects our salvation, of necessity supposes that the faith which interests us in the merit of his work is a simple act of trust. (5.) Because any other view of the case is inconsistent with the gratuitous nature of justification, with the honour of Christ, and with the comfort and confidence of the believer.
1872 · John Wesley, Sermons on Several Occasions 5
Surely the difficulty of assenting to this proposition, that “faith is the “only condition” of justification,” must arise from not understanding it. We mean thereby thus much, that it is the only thing without which none is justified; the only thing that is immediately, indispensably, absolutely requisite in order to pardon. As, on the one hand, though a man should have every thing else without faith, yet he cannot be justified; so, on the other, though he be supposed to want everything else, yet if he hath faith, he cannot but be justified. For suppose a sinner of any kind or degree, in a full sense of his total ungodliness, of his utter inability to think, speak, or do good, and his absolute meetness for hell-fire; suppose, I say, this sinner, helpless and hopeless, casts himself wholly on the mercy of God in Christ, (which indeed he cannot do but by the grace of God,) who can doubt but he is forgiven in that moment? Who will affirm that any more is “indispensably required” before that sinner can be justified? Now, if there ever was one such instance from the beginning of the world, (and have there not been, and are there not, ten thousand times ten thousand?) it plainly follows, that faith is, in the above sense, the sole condition of justification.
1872 · Charles Hodge, Systematic Theology, vol. 3 (Part III, chapters XV-XX; Part IV, Eschatology) 3.17.3
This is still further evident from the contrast constantly presented between faith and works. We are not justified by works, but by faith in Jesus Christ. (Gal. ii. 16, and often elsewhere.) It is not one kind of works as opposed to another; legal as opposed to evangelical; natural as opposed to gracious; moral as opposed to ritual; but works of every kind as opposed to faith.
1899 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 45 (1899) 2620
If any were to talk of our being justified by repentance, those of us who know our Bible would be up in arms against such a perversion of the Truth of God! But they may speak as long as they like of our "being justified by faith," for that is a quotation from the Scriptures. In the matter of justification, faith stands alone. It lays hold on Christ's Sacrifice and His righteousness and, thereby, the soul is justified.
1907 · Augustus Hopkins Strong, Systematic Theology Chapter II. The Reconciliation Of Man To God, Or The Application Of Redemption Through
Give a man a gold mine. It is his. He has not to work for it; he has only to work it. Working for life is one thing; working from life is quite another. The marriage of a poor girl to a wealthy proprietor makes her possessor of his riches despite her former poverty. Yet her acceptance has not purchased wealth. It is hers, not because of what she is or has done, but because of what her husband is and has done. So faith is the condition of justification, only because through it Christ becomes ours, and with him his atonement and righteousness. Salvation comes not because our faith saves us, but because it links us to the Christ who saves; and believing is only the link. There is no more merit in it than in the beggar's stretching forth his hand to receive the offered purse, or the drowning man's grasping the rope that is thrown to him.
16 passages · 14 writers · 1200s to 1800s
The Westminster, Baptist, and Savoy confessions call faith the alone instrument of justification but say it is not alone in the person justified, and that it works by love. Calvin, Owen, and Spurgeon likewise say that faith alone justifies, but that the faith that justifies is not alone. Trent calls faith the root of all justification and says that faith, unless hope and charity are added, does not unite man perfectly with Christ, and Aquinas says man is justified by faith, not as though by believing he were to merit justification.
1265–1273 · Thomas Aquinas, Summa Theologica I-II, q. 114, a. 5, ad 1
Reply to Objection 1: As Augustine says (Retract. i, 23), he was deceived on this point for a time, believing the beginning of faith to be from us, and its consummation to be granted us by God; and this he here retracts. And seemingly it is in this sense that he speaks of faith as meriting justification. But if we suppose, as indeed it is a truth of faith, that the beginning of faith is in us from God, the first act must flow from grace; and thus it cannot be meritorious of the first grace. Therefore man is justified by faith, not as though man, by believing, were to merit justification, but that, he believes, whilst he is being justified; inasmuch as a movement of faith is required for the justification of the ungodly, as stated above (Q[113], A[4]).
1546–1563 · Council of Trent, Canons and Dogmatic Decrees of the Council of Trent s6.c8
And whereas the Apostle saith, that man is justified by faith and freely, those words are to be understood in that sense which the perpetual consent of the Catholic Church hath held and expressed; to wit, that we are therefore said to be justified by faith, because faith is the beginning of human salvation, the foundation, and the root of all Justification; without which it is impossible to please God, and to come unto the fellowship of his sons: but we are therefore said to be justified freely, because that none of those things which precede justification—whether faith or works—merit the grace itself of justification. For, if it be a grace, it is not now by works, otherwise, as the same Apostle says, grace is no more grace.
1546–1563 · Council of Trent, Canons and Dogmatic Decrees of the Council of Trent s6.c10
Having, therefore, been thus justified, and made the friends and domestics of God, advancing from virtue to virtue, they are renewed, as the Apostle says, day by day; that is, by mortifying the members of their own flesh, and by presenting them as instruments of justice unto sanctification, they, through the observance of the commandments of God and of the Church, faith co-operating with good works, increase in that justice which they have received through the grace of Christ, and are still further justified, as it is written: He that is just, let him be justified still; and again, Be not afraid to be justified even to death; and also, Do you see that by works a man is justified, and not by faith only. And this increase of justification holy Church begs, when she prays, 'Give unto us, O Lord, increase of faith, hope, and charity.'
1546–1563 · Council of Trent, Canons and Dogmatic Decrees of the Council of Trent s6.c7
For, although no one can be just, but he to whom the merits of the Passion of our Lord Jesus Christ are communicated, yet is this done in the said justification of the impious, when by the merit of that same most holy Passion, the charity of God is poured forth, by the Holy Spirit, in the hearts of those that are justified, and is inherent therein: whence, man, through Jesus Christ, in whom he is ingrafted, receives, in the said justification, together with the remission of sins, all these [gifts] infused at once, faith, hope, and charity. For faith, unless hope and charity be added thereto, neither unites man perfectly with Christ, nor makes him a living member of his body. For which reason it is most truly said, that Faith without works is dead and profitless; and, In Christ Jesus neither circumcision availeth any thing nor uncircumcision, but faith which worketh by charity.
1548 · John Calvin, Commentary on Galatians 5.6
If the faith which justifies us be that “which worketh by love,” then faith alone does not justify. I answer, they do not comprehend their own silly talk; still less do they comprehend our statements. It is not our doctrine that the faith which justifies is alone; we maintain that it is invariably accompanied by good works; only we contend that faith alone is sufficient for justification.
1577 · Authors of the Formula of Concord, The Formula of Concord: Solid Declaration III. The Righteousness of Faith
For good works do not precede faith, neither does sanctification precede justification. But first faith is kindled in us in conversion by the Holy Ghost from the hearing of the Gospel. This lays hold of God’s grace in Christ, by which the person is justified. Then, when the person is justified, he is also renewed and sanctified by the Holy Ghost, from which renewal and sanctification the fruits of good works then follow.
1647 · Westminster Assembly, The Westminster Confession of Faith 11.2
Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification: yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.
1658 · Congregational Churches (Savoy Assembly), The Savoy Declaration of the Congregational Churches 11.2
Faith thus receiving and resting on Christ, and his righteousness, is the alone instrument of justification; yet it is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.
1677 · John Owen, The Doctrine of Justification by Faith, through the Imputation of the Righteousness of Christ 1
This is that faith which may be alone. We are justified by faith alone; but we are not justified by that faith which can be alone. Alone, respects its influence into our justification, not its nature and existence. And we absolutely deny that we can be justified by that faith which can be alone; that is, without a principle of spiritual life and universal obedience, operative in of it, as duty does require.
1677 · Particular Baptist elders and congregations of London, The Baptist Confession of 1689 (the Second London Confession) 11.2
Faith thus receiving and resting on Christ and his righteousness, is the alone instrument of justification; yet is not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but works by love.
1858 · Philip Schaff, History of the Christian Church, Vol. 1: Apostolic Christianity, A.D. 1-100 11.71
Justification is the act of God by which he puts the repenting sinner in possession of the righteousness of Christ. It is the reverse of condemnation; it implies the remission of sins and the imputation of Christ’s righteousness. It is based upon the atoning sacrifice of Christ and conditioned by faith, as the subjective organ of apprehending and appropriating Christ with all his benefits. We are therefore justified by grace alone through faith alone; yet faith remains not alone, but is ever fruitful of good works.
1872 · John Wesley, Sermons on Several Occasions 35
We are, doubtless, justified by faith. This is the corner-stone of the whole Christian building. We are justified without the works of the law, as any previous condition of justification; but they are an immediate fruit of that faith whereby we are justified. So that if good works do not follow our faith, even all inward and outward holiness, it is plain our faith is nothing worth; we are yet in our sins. Therefore, that we are justified by faith, even by our faith without works, is no ground for making void the law through faith; or for imagining that faith is a dispensation from any kind or degree of holiness.
1875 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 21 (1875) 1212
We believe that men are saved by faith, alone—but not by a faith which is alone. They are saved by faith without works, but not by a faith which is without works. The faith which saves is the most operative principle known to the human mind, for he that believes in Jesus for salvation, being saved, and knowing that he is saved, loves Him that saved him—and that love is the key of the whole matter!
1877 · J. C. Ryle, Holiness: Its Nature, Hindrances, Difficulties, and Roots intro
(Rom. iv. 5.) It is thoroughly Scriptural and right to say “faith alone justifies.” But it is not equally Scriptural and right to say “faith alone sanctifies.” The saying requires very large qualification. Let one fact suffice. We are frequently told that a man is “justified by faith without the deeds of the law,” by St. Paul. But not once are we told that we are “sanctified by faith without the deeds of the law.” On the contrary, we are expressly told by St. James that the faith whereby we are visibly and demonstratively justified before man, is a faith which “if it hath not works is dead, being alone.”
1878 · Charles G. Finney, Lectures on Systematic Theology 36
The class of persons alluded to speak of justification by faith; as if it were by faith, and not by Christ through faith, that the penitent sinner is justified; as if faith, and not Christ, were our justification. They seem to regard faith not as a natural, but merely as a mystical condition of justification; as bringing us into a covenant and mystical relation to Christ, in consequence of which his righteousness or personal obedience is imputed to us. It should never be forgotten that the faith that is the condition of justification, is the faith that works by love. It is the faith through and by which Christ sanctifies the soul. A sanctifying faith unites the believer to Christ as his justification; but be it always remembered, that no faith receives Christ as a justification, that does not receive him as a sanctification, to reign within the heart.
1894 · Handley C. G. Moule, The Epistle of St. Paul to the Romans (The Expositor's Bible) 11
The persons addressed [were thus those whose] idea of faith was not trustful acceptance, a belief of the heart, but orthodox adherence, a belief of the head. And St James [took] these persons strictly on their own ground, and assumed, for his argument, their own very faulty account of faith to be correct. "He would thus be proving the point, equally dear to St Paul, that mere theoretic orthodoxy, apart from effects on the will, is valueless. He would not, in the remotest degree, be disputing the Pauline doctrine that the guilty soul is put into a position of acceptance with the Father only by vital connexion with the Son, and that this connexion is effectuated, absolutely and alone, not by personal merit, but by trustful acceptance of the Propitiation and its all-sufficient vicarious merit. From such trustful acceptance 'works' (in the profoundest sense) will inevitably follow; not as antecedents but as consequents of justification. And thus ... 'it is faith alone which justifies; but the faith which justifies can never be alone.'"
6 passages · 4 writers · 1600s to 1800s
Owen describes historical faith as an assent on testimony, calls it a dead faith where it has no influence on the will or the affections, and says justifying faith requires more than a real assent to divine revelations. The Westminster Larger Catechism says justifying faith not only assents to the truth of the gospel promise but receives and rests upon Christ and his righteousness. Edwards calls it the soul's conviction of the reality and sufficiency of Christ as a Saviour, and Spurgeon says it rests in Christ with its entire confidence.
1646–1690 · John Owen, Sermons of John Owen p2.1
Others may be more holy than he, but not one in the world is more righteous than he; for he is righteous with the righteousness of Christ. He cannot but be low in sanctification, for a little faith will bring forth but little or low obedience; if the root be weak, the fruit will not be great. But he is beneath none in justification. The most imperfect faith will give present justification, because it interests the soul in a present Christ. The lowest degree of true faith gives the highest completeness of righteousness, Col. ii. 10. You, who have but a weak faith, have yet a strong Christ.
1647 · Westminster Assembly, The Westminster Larger Catechism 72
Q. What is justifying faith? A. Justifying faith is a saving grace, wrought in the heart of a sinner by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assenteth to the truth of the promise of the gospel, but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation.
1677 · John Owen, The Doctrine of Justification by Faith, through the Imputation of the Righteousness of Christ 1
But it is so called from the nature of the assent wherein it does consist; for it is such as we give unto historical things that are credibly testified unto us. And this faith has divers differences or degrees, both in respect unto the grounds or reasons of it, and also its effects. For as unto the first, all faith is an assent upon testimony; and divine faith is an assent upon a divine testimony. According as this testimony is received, so are the differences or degrees of this faith. Some apprehend it on human motives only, and its credibility unto the judgment of reason; and their assent is a mere natural act of their understanding, which is the lowest degree of this historical faith. Some have their minds enabled unto it by spiritual illumination, making a discovery of the evidences of divine truth whereon it is to be believed; the assent they give hereon is more firm and operative than that of the former sort. Again; it has its differences or degrees with respect unto its effects. With some it does no way, or very little, influence the will or the affections, or work any change in the lives of men. So is it with them that profess they believe the gospel, and yet live in all manner of sins. In this degree, it is called by the apostle James “a dead faith,” and compared unto a dead carcase, without life or motion; and is an assent of the very same nature and kind with that which devils are compelled to give; and this faith abounds in the world. With others it has an effectual work upon the affections, and that in many degrees, also, represented in the several sorts of ground whereinto the seed of the word is cast, and produces many effects in their lives. In the utmost improvement of it, both as to the evidence it proceeds from and the effects it produces, it is usually called temporary faith; — for it is neither permanent against all oppositions, nor will bring any unto eternal rest. The name is taken from that expression of our Saviour concerning him who believes with this faith, — Πρόσκαιρός ἐστι, Matt. xiii. 21.
1677 · John Owen, The Doctrine of Justification by Faith, through the Imputation of the Righteousness of Christ 1
To suppose a man to have justifying faith, and not to be justified, is to suppose a contradiction. Nor do we inquire after the nature of any other faith but that whereby a believer is actually justified. But it is not so with all them in whom this assent is found; nor will those that plead for it allow that upon it alone any are immediately justified. Wherefore it is sufficiently evident that there is somewhat more required unto justifying faith than a real assent unto all divine revelations, although we do give that assent by the faith whereby we are justified.
1796 · Jonathan Edwards, Remarks on Important Theological Controversies 6
Justifying faith is the soul’s sense and conviction of the reality and sufficiency of Jesus Christ as a Saviour, implying a cordial inclination of soul to him as a Saviour. It is the soul’s conviction and acknowledgment of God’s power in the difficult things, of his mercy in the wonderful things, of his truth in the mysterious and unseen things, of the excellency of other holy things, of the salvation of Christ Jesus.
1868 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 14 (1868) 844
The faith which justifies the soul concerns itself about Christ and not concerning mere abstract truths. If your faith simply believeth this dogma and that, it saveth you not; but when your faith believes that God was in Christ reconciling the world unto himself, not imputing unto them their trespasses; when your faith turns to God in human flesh and rests in him with its entire confidence, then it justifies you, for it is the faith of Abram.
9 passages · 7 writers · 100s to 1900s
Calvin says the life of the righteous consists in faith, an earlier commentator quoted by Pusey calls the sentence 'the just shall live by faith' universal, belonging to Jews and Christians, and Spurgeon says it does not say the just shall live for or because of the merit of his faith. Irenaeus, Calvin, Wesley, and Murphy say that Abraham's faith was accounted or counted to him for righteousness, and Newell says Abraham's faith was an attitude and not a meritorious act.
c. 180 · Irenaeus of Lyons, Against Heresies 4.5.5
The Lord, therefore, was not unknown to Abraham, whose day he desired to see; nor, again, was the Lord’s Father, for he had learned from the Word of the Lord, and believed Him; wherefore it was accounted to him by the Lord for righteousness. For faith towards God justifies a man; and therefore he said, “I will stretch forth my hand to the most high God, who made the heaven and the earth.”
1540 · John Calvin, Commentary on Romans 1.17
By the authority of the Prophet Habakkuk he proves the righteousness of faith; for he, predicting the overthrow of the proud, adds this — that the life of the righteous consists in faith. Now we live not before God, except through righteousness: it then follows, that our righteousness is obtained by faith; and the verb being future, designates the real perpetuity of that life of which he speaks; as though he had said, — that it would not be momentary, but continue forever. For even the ungodly swell with the false notion of having life; but when they say, “Peace and safety,” a sudden destruction comes upon them, (1 Thessalonians 5:3.) It is therefore a shadow, which endures only for a moment. Faith alone is that which secures the perpetuity of life; and whence is this, except that it leads us to God, and makes our life to depend on him? For Paul would not have aptly quoted this testimony had not the meaning of the Prophet been, that we then only stand, when by faith we recumb on God: and he has not certainly ascribed life to the faith of the godly, but in as far as they, having renounced the arrogance of the world, resign themselves to the protection of God alone.
1554 · John Calvin, Commentary on Genesis, part 1 (chapters 1-23) 15.6
Just as we understand that they to whom iniquity is imputed are guilty before God; so those to whom he imputes righteousness are approved by him as just persons; wherefore Abram was received into the number and rank of just persons by the imputation of righteousness. For Paul, in order that he may show us distinctly the force and nature, or quality of this righteousness, leads us to the celestial tribunal of God. Therefore, they foolishly trifle who apply this term to his character as an honest man; as if it meant that Abram was personally held to be a just and righteous man. They also, no less unskilfully, corrupt the text, who say that Abram is here ascribing to God the glory of righteousness seeing that he ventures to acquiesce surely in His promises, acknowledging Him to be faithful and true; for although Moses does not expressly mention the name of God, yet the accustomed method of speaking in the Scriptures removes all ambiguity. Lastly, it is not less the part of stupor than of impudence, when this faith is said to have been imputed to him for righteousness, to mingle with it some other meaning, than that the faith of Abram was accepted in the place of righteousness with God.
1765 · John Wesley, Explanatory Notes on Genesis 15.6
The Lord work such a faith in every one of us. And he counted it to him for righteousness - That is, upon the score of this he was accepted of God, and, by faith he obtained witness that he was righteous, Heb. xi, 4. This is urged in the New Testament to prove, that we are justified by faith without the works of the law, Rom. iv, 3,Gal. iii, 6, for Abram was so justified, while he was yet uncircumcised. If Abram, that was so rich in good works, was not justified by them, but by his faith, much less can we.
1860–1870 · An earlier commentator, quoted by Edward Bouverie Pusey, Notes on the Bible: Habakkuk 2.4
He says then, "the just lives by faith," i. e., the unbelieving and unrighteous displeases God, and consequently will not live by the true, right, peaceful and happy life of grace, present righteousness, and future glory because God is displeased with him, and He places his hopes and fears, not in God, but in human beings and man's help and in created things. But the righteous who believeth in God shall live a right, sweet, quiet, happy, holy, untroubled life, because, fixed by faith and hope in God who is the true Life, and in God's promises, he is dear to God, and the object of His care. "This sentence, 'the just shall live by faith,' is universal, belonging at once to Jews and Christians, to sinners who are first being justified, as also to those who are already justified. For the spiritual life of each of these begins, is maintained and grows through faith. When then it is said, 'the just shall live by his faith,' this word, his, marks the cause, which both begins and preserves life. The just, believing and hoping in God, begins to live spiritually, to have a soul right within him, whereby he pleases God; and again, advancing and making progress in this his faith and hope in God, therewith advances and makes progress in the spiritual life, in rightness and righteousness of soul, in the grace and friendship of God, so as more and more to please God."
1866 · James G. Murphy, Notes on the Bible: Genesis 15.6
Third. That in him which is counted for righteousness is faith in Yahweh promising mercy. In the absence of righteousness, this is the only thing in the sinner that can be counted for righteousness. First, it is not of the nature of righteousness. If it were actual righteousness, it could not be counted as such. But believing God, who promises blessing to the undeserving, is essentially different from obeying God, who guarantees blessing to the deserving. Hence, it has a negative fitness to be counted for what it is not. Secondly, it is trust in him who engages to bless in a holy and lawful way.
1869 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 15 (1869) 891
See, too, how it blooms, blossoms and bears! But observe it is not said the just shall live for his faith, or because of the merit of his believing in God. This were to place the Christian virtually under the Old Covenant of Law. To confuse faith with works would be, indeed, to bring us back to the old bondage of the first dispensation. It is no more true that the righteous man is saved because of the excellency of his faith, than that any man can be saved because of the excellency of his works. Neither does it say in the text that the just shall live upon his faith.
1893 · Charles Haddon Spurgeon, Spurgeon's Sermons, Volume 39 (1893) 2320
16, 17. For I am not ashamed of the Gospel of Christ: for it is the power of God unto salvation to everyone that believes; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. That is the sum and substance of the Gospel—"The just shall live by faith." The Law is, "He that does these things shall live by them." But the Gospel is, "The just shall live by faith." "Therefore, being justified by faith, we have peace with God." The Lord give to us all that saving faith, for Christ's sake! Amen.
1938 · William R. Newell, Romans Verse-by-Verse 4
Abraham’s faith was not an act, but an attitude. His heart was turned completely away from himself to God and His promise. This left God free to fulfill that promise. Faith was neither a meritorious act by Abraham, nor a change of character or nature, in Abraham: he simply believed God would accomplish what He had promised: “In thee shall all the families of the earth be blessed” (Gen. 12:3).
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