Thus did Sedulius and Claudius, two of our most famous Divines deliver the doctrine of free will and grace, faith and works, the Law and the Gospel, Justification and Adoption; no less agreeably to the faith which is at this day professed in the reformed Churches, that to that which they themselves received from the more ancient Doctors, whom they did follow therein. Neither do we in our judgement one whit differ from them, when they teach that lfaith alone is not sufficient to life. For when it is said, that Faith alone justifieth: this word alone may be conceived to have relation either to the former part of the sentence, which in the Schools they term the Subject; or to the latter, which they call the Predicate. Being referred to the former, the meaning will be; that such a faith as is alone (that is to say, not accompanied with other virtues) doth justify: and in this sense we utterly disclaim the assertion. But being referred to the latter, it maketh this sense; that faith is it which alone or only justifieth: and in this meaning only do we defend that proposition; understanding still by faith, not a dead carcass thereof (for how should the just be able to live by a dead faith?) but a true and lively faith,m which worketh by love. For as it is a certain truth, that among all the members of the body, the eye is the only instrument whereby we see; and yet it is as true also, that the eye being alone, and separated from the rest of ⟨p. 17⟩the members, is dead, and for that cause doth neither see only, not see at all: so these two sayings likewise may stand well enough together, that among all the virtues in the foul, faith is the only instrument whereby we lay hold upon Christ for our justification; and yet, that faith being alone, and disjoined from the society of other graces, is dead in it self, (as St.n James speaketh) and in that respect can neither only justify, nor justify at all.
Thus did Sedulius and Claudius, two of our most famous Divines deliver the doctrine of free will and grace, faith and workes, the Law and the Gospel, Iustification and Adoption; no lesse agreeably to the faith which is at this day professed in the reformed Churches, that to that which they themselves received from the more ancient Doctors, whom they did follow therein. Neither doe wee in our judgement one whit differ from them, when they teach that lfaith alone is not sufficient to life. For when it is said, that Faith alone justifieth: this word alone may bee conceived to have relation either to the former part of the sentence, which in the Schooles they terme the Subject; or to the latter, which they call the Predicate. Being referred to the former, the meaning will be; that such a faith as is alone (that is to say, not accompanied with other vertues) doth justifie: and in this sense wee utterly disclaime the assertion. But being referred to the latter, it maketh this sense; that faith is it which alone or onely justifieth: and in this meaning onely doe we defend that proposition; understanding still by faith, not a dead carkase thereof (for how should the just bee able to live by a dead faith?) but a true and lively faith,m which worketh by love. For as it is a certaine truth, that among all the members of the body, the eye is the onely instrument whereby we see; and yet it is as true also, that the eye being alone, and separated from the rest of ⟨p. 17⟩the members, is dead, and for that cause doth neither see onely, not see at all: so these two sayings likewise may stand well enough together, that among all the vertues in the foule, faith is the onely instrument whereby wee lay hold upon Christ for our justification; and yet, that faith being alone, and disjoyned from the society of other graces, is dead in it selfe, (as St.n Iames speaketh) and in that respect can neither only justifie, nor justifie at all.
- lHoc contra illos agit, qui solam fidem posse sufficere dicunt. Sedul. in Ephes. 5. Non ergo sola ad vitam sufficit fides. Claud in Gal. 5. bis. Haec sententia illos revincit, qui solam fidem ad salutem animarum suarum sufficere arbitrantur. Id. ibid. in fine.
- mGal. 5. 6.
- nJam. 2. 17.Iam. 2. 17.
