The Confutatio Pontificia | Page 5

to the Colossians, 1:12: "Giving thanks unto the Father,
which hath made us meet to be partakers of the inheritance of the saints
in light."
To Article V.
In the fifth article the statement that the Holy Ghost is given by the
Word and sacraments, as by instruments, is approved. For thus it is
written, Acts 10:44: "While Peter yet spoke these words, the Holy
Ghost fell on all them which heard the word." And John 1:33: "The
same is He which baptizeth with the Holy Ghost." The mention,
however, that they here make of faith is approved so far as not Faith
alone, which some incorrectly teach, but faith which worketh by love,
is understood, as the apostle teaches aright in Gal 5:3. For in baptism
there is an infusion, not of faith alone, but also, at the same time, of
hope and love, as Pope Alexander declares in the canon Majores
concerning baptism and its effect; which John the Baptist also taught
long before, saying, Luke 3:16: "He shall baptize you with the Holy
Ghost and with fire."
To Article VI.
Their Confession in the sixth article that faith should bring forth good
fruits is acceptable and valid since "faith without works is dead," James
2:17, and all Scripture invites us to works. For the wise man says:
"Whatsoever thy hand findeth to do, do it with thy might." Eccles. 9:10.
"And the Lord had respect to Abel and to his offering," Gen. 4:4. He
saw that Abraham would "command his Children and his household
after him to keep the way of the Lord, and to do justice and judgment,"
Gen. 18:19. And: "By myself have I sworn, saith the Lord, for because
thou hast done this thing I will bless thee and multiply thy seed." Gen
22:16. Thus he regarded the fast of the Ninevites, Jonah 3, and the
lamentations and tears of King Hezekiah, 4:2; 2 Kings 20. For this

cause all the faithful should follow the advice of St. Paul: "As we have
therefore opportunity, let us do good unto all men, especially unto them
who are of the household of faith," Gal. 6:10. For Christ says: The
night cometh when no man can work" John 9:4. But in the same article
their ascription of justification to faith alone is diametrically opposite
the truth of the Gospel by which works are not excluded; because glory,
honor and peace to every man that worketh good," Rom. 2:10. Why?
ecause David, Ps. 62:12; Christ, Matt. 16:27; and Paul, Rom. 2:6 testify
that God will render to every one according to his works. Besides
Christ says: "Not every one that saith unto me Lord, Lord shall enter
into the kingdom of heaven; but he that doeth the will of my Father,"
Matt. 7:21. 4. Hence however much one may believe, if he work not
what is good, he is not a friend of God. "Ye are my friends," says
Christ, "if ye do whatsoever I command you," John 15:14. On this
account their frequent ascription of justification to faith is not admitted
since it pertains to grace and love. For St. Paul says: "Though I have all
faith so that I could remove mountains and have not charity, I am
nothing." 1 Cor. 13:2. Here St. Paul certifies to the princes and the
entire Church that faith alone does not justify. Accordingly he teaches
that love is the chief virtue, Col. 3:14: "Above all these things put on
charity, which is the bond of perfectness." Neither are they supported
by the word of Christ: "When ye shall have done all these things, say
We are unprofitable servants," Luke 17:10. For if the doors ought to be
called unprofitable, how much more fitting is it to say to those who
only believe, When ye shall have believed all things say, We are
unprofitable servants! This word of Christ, therefore, does not extol
faith without works, but teaches that our works bring no profit to God;
that no one can be puffed up by our works; that, when contrasted with
the divine reward, our works are of no account and nothing. Thus St.
Paul says: "I reckon that the sufferings of this present time are not
worthy to be compared to the glory which shall be revealed in us," Rom.
8:18. For faith and good works are gifts of God, whereby, through
God's mercy, eternal life is given. So, too, the citation at this point from
Ambrose is in no way pertinent, since St. Ambrose is here expressy
declaring his opinion concerning legal works. For he says: "Without the
law," but, "Without the law of the Sabbath, and of circumcision, and of
revenge." And this he declares the more clearly on Rom. 4, citing St.

James concerning the justification of Abraham without