서문 Introduction. Philip Melanchthon Presents His Greeting to the Reader.
Philip Melanchthon Presents His Greeting to the Reader. Wherefore we believe that troubles and dangers for the glory of Christ and the good of the Church should be endured, and we are confident that this our fidelity to duty is approved of God, and we hope that the judgment of posterity concerning us will be more just.
For it is undeniable that many topics of Christian doctrine whose existence in the Church is of the greatest moment have been brought to view by our theologians and explained; in reference to which we are not disposed here to recount under what sort of opinions, and how dangerous, they formerly lay covered in the writings of the monks, canonists, and sophistical theologians. [This may have to be done later.]
We have the public testimonials of many good men, who give God thanks for this greatest blessing, namely, that concerning many necessary topics it has taught better things than are read everywhere in the books of our adversaries.
We shall commend our cause, therefore, to Christ, who some time will judge these controversies, and we beseech Him to look upon the afflicted and scattered churches, and to bring them back to godly and perpetual concord. [Therefore, if the known and clear truth is trodden under foot, we will resign this cause to God and Christ in heaven, who is the Father of orphans and the Judge of widows and of all the forsaken, who (as we certainly know) will judge and pass sentence upon this cause aright. Lord Jesus Christ, it is Thy holy Gospel, it is Thy cause; look Thou upon the many troubled hearts and consciences, and maintain and strengthen in Thy truth Thy churches and little flocks, who suffer anxiety and distress from the devil. Confound all hypocrisy and lies, and grant peace and unity, so that Thy glory may advance, and Thy kingdom, strong against all the gates of hell, may continually grow and increase.]
I Article I: Of God.
Article I: Of God.
The First Article of our Confession our adversaries approve, in which we declare that we believe and teach that there is one divine essence, undivided, etc., and yet, that there are three distinct persons, of the same divine essence, and coeternal, Father, Son, and Holy Ghost. This article we have always taught and defended, and we believe that it has, in Holy Scripture, sure and firm testimonies that cannot be overthrown. And we constantly affirm that those thinking otherwise are outside of the Church of Christ, and are idolaters, and insult God.
II Article II (I): Of Original Sin.
Article II (I): Of Original Sin.
The Second Article, Of Original Sin, the adversaries approve, but in such a way that they, nevertheless, censure the definition of original sin, which we incidentally gave. Here, immediately at the very threshold, His Imperial Majesty will discover that the writers of the Confutation were deficient not only in judgment, but also in candor. For whereas we, with a simple mind, desired, in passing, to recount those things which original sin embraces, these men, by framing an invidious interpretation, artfully distort a proposition that has in it nothing which of itself is wrong. Thus they say: "To be without the fear of God, to be without faith, is actual guilt"; and therefore they deny that it is original guilt.
It is quite evident that such subtilties have originated in the schools, not in the council of the Emperor. But although this sophistry can be very easily refuted; yet, in order that all good men may understand that we teach in this matter nothing that is absurd, we ask first of all that the German Confession be examined. This will free us from the suspicion of novelty. For there it is written: Weiter wird gelehrt, dass nach dem Fall Adams alle Menschen, so natuerlich geboren werden, in Suenden empfangen und geboren werdenen, das ist, dass sie alle von Mutterleibe an voll boeser Lueste und Neigung sind, keine wahre Gottesfurcht, keinen wahren Glauben an Gott von Natur haben koennen. [It is further taught that since the Fall of Adam all men who are naturally born are conceived and born in sin, i.e., that they all, from their mother's womb, are full of evil desire and inclination, and can have by nature no true fear of God, no true faith in God.] This passage testifies that we deny to those propagated according to carnal nature not only the acts, but also the power or gifts of producing fear and trust in God. For we say that those thus born have concupiscence, and cannot produce true fear and trust in God. What is there here with which fault can be found? To good men, we think, indeed, that we have exculpated ourselves sufficiently. For in this sense the Latin description denies to nature [even to innocent infants] the power, i.e., it denies the gifts and energy by which to produce fear and trust in God, and, in adults [over and above this innate evil disposition of the heart, also] the acts, so that, when we mention concupiscence, we understand not only the acts or fruits, but the constant inclination of the nature [the evil inclination within, which does not cease as long as we are not born anew through the Spirit and faith].
But hereafter we will show more fully that our description agrees with the usual and ancient definition. For we must first show our design in preferring to employ these words in this place. In their schools the adversaries confess that "the material," as they call it, "of original sin is concupiscence." Wherefore, in framing the definition, this should not have been passed by, especially at this time, when some are philosophizing concerning it in a manner unbecoming teachers of religion [are speaking concerning this innate, wicked desire more after the manner of heathen from philosophy than according to God's Word, or Holy Scripture].
For some contend that original sin is not a depravity or corruption in the nature of man, but only servitude, or a condition of mortality [not an innate evil nature, but only a blemish or imposed load, or burden], which those propagated from Adam bear because of the guilt of another [namely, Adam's sin], and without any depravity of their own. Besides, they add that no one is condemned to eternal death on account of original sin, just as those who are born of a bond-woman are slaves, and bear this condition without any natural blemish, but because of the calamity of their mother [while, of themselves, they are born without fault, like other men: thus original sin is not an innate evil but a defect and burden which we bear since Adam, but we are not on that account personally in sin and inherited disgrace]. To show that this impious opinion is displeasing to us, we made mention of "concupiscence," and, with the best intention, have termed and explained it as "diseases," that "the nature of men is born corrupt and full of faults" [not a part of man, but the entire person with its entire nature is born in sin as with a hereditary disease].
Nor, indeed, have we only made use of the term concupiscence, but we have also said that "the fear of God and faith are wanting." This we have added with the following design: The scholastic teachers also, not sufficiently understanding the definition of original sin, which they have received from the Fathers, extenuate the sin of origin. They contend concerning the fomes [or evil inclination] that it is a quality of [blemish in the] body, and, with their usual folly, ask whether this quality be derived from the contagion of the apple or from the breath of the serpent, and whether it be increased by remedies. With such questions they have suppressed the main point. Therefore, when they speak of the sin of origin, they do not mention the more serious faults of human nature, to wit, ignorance of God, contempt for God, being destitute of fear and confidence in God, hatred of God's judgment, flight from God [as from a tyrant] when He judges, anger toward God, despair of grace, putting one's trust in present things [money, property, friends], etc. These diseases, which are in the highest degree contrary to the Law of God, the scholastics do not notice; yea, to human nature they meanwhile ascribe unimpaired strength for loving God above all things, and for fulfilling God's commandments according to the substance of the acts; nor do they see that they are saying things that are contradictory to one another. For what else is the being able in one's own strength to love God above all things, and to fulfil His commandments, than to have original righteousness [to be a new creature in Paradise, entirely pure and holy]? But if human nature have such strength as to be able of itself to love God above all things, as the scholastics confidently affirm, what will original sin be? For what will there be need of the grace of Christ if we can be justified by our own righteousness [powers]? For what will there be need of the Holy Ghost if human strength can by itself love God above all things, and fulfil God's commandments? Who does not see what preposterous thoughts our adversaries entertain? The lighter diseases in the nature of man they acknowledge, the more severe they do not acknowledge; and yet of these, Scripture everywhere admonishes us, and the prophets constantly complain [as the 13th Psalm, and some other psalms say Ps. 14, 1-3; 5, 9; 140, 3; 36, 1], namely, of carnal security, of the contempt of God, of hatred toward God, and of similar faults born with us. [For Scripture clearly says that all these things are not blown at us, but born with us.] But after the scholastics mingled with Christian doctrine philosophy concerning the perfection of nature [light of reason], and ascribed to the free will and the acts springing therefrom more than was sufficient, and taught that men are justified before God by philosophic or civil righteousness (which we also confess to be subject to reason, and in a measure, within our power), they could not see the inner uncleanness of the nature of men. For this cannot be judged except from the Word of God, of which the scholastics, in their discussions, do not frequently treat.
These were the reasons why, in the description of original sin, we made mention of concupiscence also, and denied to man's natural strength the fear of God and trust in Him. For we wished to indicate that original sin contains also these diseases, namely, ignorance of God, contempt for God, the being destitute of the fear of God and trust in Him, inability to love God. These are the chief faults of human nature, conflicting especially with the first table of the Decalog.
Neither have we said anything new. The ancient definition understood aright expresses precisely the same thing when it says: "Original sin is the absence of original righteousness" [a lack of the first purity and righteousness in Paradise]. But what is righteousness? Here the scholastics wrangle about dialectic questions, they do not explain what original righteousness is. Now, in the Scriptures, righteousness comprises not only the second table of the Decalog [regarding good works in serving our fellow-man], but the first also, which teaches concerning the fear of God, concerning faith, concerning the love of God. Therefore original righteousness was to embrace not only an even temperament of the bodily qualities [perfect health and, in all respects, pure blood, unimpaired powers of the body, as they contend], but also these gifts, namely, a quite certain knowledge of God, fear of God, confidence in God, or certainly the rectitude and power to yield these affections [but the greatest feature in that noble first creature was a bright light in the heart to know God and His work, etc.]. And Scripture testifies to this, when it says, Gen. 1, 27, that man was fashioned in the image and likeness of God. What else is this than that there were embodied in man such wisdom and righteousness as apprehended God, and in which God was reflected, i.e., to man there were given the gifts of the knowledge of God, the fear of God, confidence in God, and the like? For thus Irenaeus and Ambrose interpret the likeness to God, the latter of whom not only says many things to this effect, but especially declares: That soul is not, therefore, in the image of God, in which God is not at all times. And Paul shows in the Epistles to the Ephesians, 5, 9, and Colossians, 3, 10, that the image of God is the knowledge of God, righteousness, and truth. Nor does Longobard fear to say that original righteousness is the very likeness to God which God implanted in man. We recount the opinions of the ancients, which in no way interfere with Augustine's interpretation of the image.
Therefore the ancient definition, when it says that sin is the lack of righteousness, not only denies obedience with respect to man's lower powers [that man is not only corrupt in his body and its meanest and lowest faculties], but also denies the knowledge of God, confidence in God, the fear and love of God, or certainly the power to produce these affections [the light in the heart which creates a love and desire for these matters]. For even the theologians themselves teach in their schools that these are not produced without certain gifts and the aid of grace. In order that the matter may be understood, we term these very gifts the knowledge of God, and fear and confidence in God. From these facts it appears that the ancient definition says precisely the same thing that we say, denying fear and confidence toward God, to wit, not only the acts, but also the gifts and power to produce these acts [that we have no good heart toward God, which truly loves God, not only that we are unable to do or achieve any perfectly good work].
Of the same import is the definition which occurs in the writings of Augustine, who is accustomed to define original sin as concupiscence [wicked desire]. For he means that when righteousness had been lost, concupiscence came in its place. For inasmuch as diseased nature cannot fear and love God and believe God, it seeks and loves carnal things. God's judgment it either contemns when at ease, or hates, when thoroughly terrified. Thus Augustine includes both the defect and the vicious habit which has come in its place. Nor indeed is concupiscence only a corruption of the qualities of the body, but also, in the higher powers, a vicious turning to carnal things. Nor do those persons see what they say who ascribe to man at the same time concupiscence that is not entirely destroyed by the Holy Ghost, and love to God above all things.
We, therefore, have been right in expressing, in our description of original sin, both namely, these defects: the not being able to believe God, the not being able to fear and love God; and, likewise: the having concupiscence, which seeks carnal things contrary to God's Word, i.e., seeks not only the pleasure of the body, but also carnal wisdom and righteousness, and, contemning God, trusts in these as good things. Nor only the ancients [like Augustine and others], but also the more recent [teachers and scholastics], at least the wiser ones among them, teach that original sin is at the same time truly these namely, the defects which I have recounted and concupiscence. For Thomas says thus: Original sin comprehends the loss of original righteousness, and with this an inordinate disposition of the parts of the soul; whence it is not pure loss, but a corrupt habit [something positive]. And Bonaventura: When the question is asked, What is original sin? The correct answer is, that it is immoderate [unchecked] concupiscence. The correct answer is also, that it is want of the righteousness that is due. And in one of these replies the other is included. The same is the opinion of Hugo, when he says that original sin is ignorance in the mind and concupiscence in the flesh. For he thereby indicates that when we are born, we bring with us ignorance of God, unbelief, distrust, contempt, and hatred of God. For when he mentions ignorance, he includes these. And these opinions [even of the most recent teachers] also agree with Scripture. For Paul sometimes expressly calls it a defect [a lack of divine light], as 1 Cor. 2, 14: The natural man receiveth not the things of the Spirit of God. In another place, Rom. 7, 5, he calls it concupiscence working in our members to bring forth fruit unto death. We could cite more passages relating to both parts, but in regard to a manifest fact there is no need of testimonies. And the intelligent reader will readily be able to decide that to be without the fear of God and without faith are more than actual guilt. For they are abiding defects in our unrenewed nature.
In reference to original sin we therefore hold nothing differing either from Scripture or from the Church catholic, but cleanse from corruptions and restore to light most important declarations of Scripture and of the Fathers, that had been covered over by the sophistical controversies of modern theologians. For it is manifest from the subject itself that modern theologians have not noticed what the Fathers meant when they spake of defect [lack of original righteousness]. But the knowledge of original sin is necessary. For the magnitude of the grace of Christ cannot be understood [no one can heartily long and have a desire for Christ for the inexpressibly great treasure of divine favor and grace which the Gospel offers], unless our diseases be recognized. [As Christ says Matt. 9, 12; Mark 2, 17: They that are whole need not a physician.] The entire righteousness of man is mere hypocrisy [and abomination] before God, unless we acknowledge that our heart is naturally destitute of love, fear, and confidence in God [that we are miserable sinners who are in disgrace with God]. For this reason the prophet Jeremiah, 31, 19, says: After that I was instructed, I smote upon my thigh. Likewise Ps. 116, 11: I said in my haste, All men are liars, i.e., not thinking aright concerning God.
Here our adversaries inveigh against Luther also because he wrote that, "Original sin remains after Baptism." They add that this article was justly condemned by Leo X. But His Imperial Majesty will find on this point a manifest slander. For our adversaries know in what sense Luther intended this remark that original sin remains after Baptism. He always wrote thus, namely, that Baptism removes the guilt of original sin, although the material, as they call it, of the sin, i.e., concupiscence, remains. He also added in reference to the material that the Holy Ghost, given through Baptism, begins to mortify the concupiscence, and creates new movements [a new light, a new sense and spirit] in man. In the same manner, Augustine also speaks who says: Sin is remitted in Baptism, not in such a manner that it no longer exists, but so that it is not imputed. Here he confesses openly that sin exists, i.e., that it remains although it is not imputed. And this judgment was so agreeable to those who succeeded him that it was recited also in the decrees. Also against Julian, Augustine says: The Law, which is in the members, has been annulled by spiritual regeneration, and remains in the mortal flesh. It has been annulled because the guilt has been remitted in the Sacrament, by which believers are born again; but it remains, because it produces desires against which believers contend. Our adversaries know that Luther believes and teaches thus, and while they cannot reject the matter, they nevertheless pervert his words, in order by this artifice to crush an innocent man.
But they contend that concupiscence is a penalty, and not a sin [a burden and imposed penalty, and is not such a sin as is subject to death and condemnation]. Luther maintains that it is a sin. It has been said above that Augustine defines original sin as concupiscence. If there be anything disadvantageous in this opinion, let them quarrel with Augustine. Besides Paul says, Rom. 7, 7. 23: I had not known lust (concupiscence), except the Law had said, Thou shalt not covet. Likewise: I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. These testimonies can be overthrown by no sophistry. [All devils, all men cannot overthrow them.] For they clearly call concupiscence sin, which, nevertheless, is not imputed to those who are in Christ although by nature it is a matter worthy of death where it is not forgiven. Thus, beyond all controversy, the Fathers believe. For Augustine, in a long discussion, refutes the opinion of those who thought that concupiscence in man is not a fault but an adiaphoron, as color of the body or ill health is said to be an adiaphoron [as to have a black or a white body is neither good nor evil].
But if the adversaries will contend that the fomes [or evil inclination] is an adiaphoron, not only many passages of Scripture but simply the entire Church [and all the Fathers] will contradict them. For [even if not entire consent, but only the inclination and desire be there] who ever dared to say that these matters, even though perfect agreement could not be attained, were adiaphora, namely, to doubt concerning God's wrath, concerning God's grace, concerning God's Word, to be angry at the judgments of God, to be provoked because God does not at once deliver one from afflictions, to murmur because the wicked enjoy a better fortune than the good, to be urged on by wrath, lust, the desire for glory, wealth, etc.? And yet godly men acknowledge these in themselves, as appears in the Psalms and the prophets. [For all tried, Christian hearts know, alas! that these evils are wrapped up in man's skin, namely to esteem money, goods, and all other matters more highly than God, and to spend our lives in security; again, that after the manner of our carnal security we always imagine that God's wrath against sin is not as serious and great as it verily is. Again, that we murmur against the doing and will of God, when He does not succor us speedily in our tribulations, and arranges our affairs to please us. Again, we experience every day that it hurts us to see wicked people in good fortune in this world, as David and all the saints have complained. Over and above this, all men feel that their hearts are easily inflamed, now with ambition, now with anger and wrath, now with lewdness.] But in the schools they transferred hither from philosophy notions entirely different, that, because of passions, we are neither good nor evil, we are neither deserving of praise nor blame. Likewise, that nothing is sin, unless it be voluntary [inner desires and thoughts are not sins, if I do not altogether consent thereto]. These notions were expressed among philosophers with respect to civil righteousness, and not with respect to God's judgment. [For there it is true, as the jurists say, L. cogitationis, thoughts are exempt from custom and punishment. But God searches the hearts; in God's court and judgment it is different.] With no greater prudence they add also other notions, such as, that [God's creature and] nature is not [cannot in itself be] evil. In its proper place we do not censure this; but it is not right to twist it into an extenuation of original sin. And, nevertheless, these notions are read in the works of scholastics, who inappropriately mingle philosophy or civil doctrine concerning ethics with the Gospel. Nor were these matters only disputed in the schools, but, as is usually the case, were carried from the schools to the people. And these persuasions [godless, erroneous, dangerous, harmful teachings] prevailed, and nourished confidence in human strength, and suppressed the knowledge of Christ's grace. Therefore, Luther, wishing to declare the magnitude of original sin and of human infirmity [what a grievous mortal guilt original sin is in the sight of God], taught that these remnants of original sin [after Baptism] are not, by their own nature, adiaphora in man, but that, for their non-imputation, they need the grace of Christ and, likewise for their mortification, the Holy Ghost.
Although the scholastics extenuate both sin and punishment when they teach that man by his own strength can fulfil the commandments of God; in Genesis the punishment, imposed on account of original sin, is described otherwise. For there human nature is subjected not only to death and other bodily evils, but also to the kingdom of the devil. For there, Gen. 3, 16, this fearful sentence is proclaimed: I will put enmity between thee and the woman, and between thy seed and her seed. The defects and the concupiscence are punishments and sins. Death and other bodily evils and the dominion of the devil, are properly punishments. For human nature has been delivered into slavery, and is held captive by the devil, who infatuates it with wicked opinions and errors, and impels it to sins of every kind. But just as the devil cannot be conquered except by the aid of Christ, so by our own strength we cannot free ourselves from this slavery. Even the history of the world shows how great is the power of the devil's kingdom. The world is full of blasphemies against God and of wicked opinions, and the devil keeps entangled in these bands those who are wise and righteous [many hypocrites who appear holy] in the sight of the world. In other persons grosser vices manifest themselves. But since Christ was given to us to remove both these sins and these punishments, and to destroy the kingdom of the devil, sin and death, it will not be possible to recognize the benefits of Christ unless we understand our evils. For this reason our preachers have diligently taught concerning these subjects, and have delivered nothing that is new, but have set forth Holy Scripture and the judgments of the holy Fathers.
We think that this will satisfy His Imperial Majesty concerning the puerile and trivial sophistry with which the adversaries have perverted our article. For we know that we believe aright and in harmony with the Church catholic of Christ. But if the adversaries will renew this controversy, there will be no want among us of those who will reply and defend the truth. For in this case our adversaries, to a great extent, do not understand what they say. They often speak what is contradictory, and neither explain correctly and logically that which is essential to [i.e., that which is or is not properly of the essence of] original sin, nor what they call defects. But we have been unwilling at this place to examine their contests with any very great subtlety. We have thought it worth while only to recite, in customary and well-known words, the belief of the holy Fathers, which we also follow.
III Article III: Of Christ.
Article III: Of Christ.
The Third Article the adversaries approve, in which we confess that there are in Christ two natures, namely, a human nature, assumed by the Word into the unity of His person; and that the same Christ suffered and died to reconcile the Father to us; and that He was raised again to reign, and to justify and sanctify believers, etc., according to the Apostles' Creed and the Nicene Creed.
Article IV (Of Justification) §1 Article IV (II): Of Justification — Opening and the Charge of the Adversaries
In the Fourth, Fifth, Sixth, and, below, in the Twentieth Article, they condemn us, for teaching that men obtain remission of sins, not because of their own merits, but freely for Christ's sake, through faith in Christ. [They reject quite stubbornly both these statements. ] For they condemn us both for denying that men obtain remission of sins because of their own merits, and for affirming that, through faith, men obtain remission of sins, and through faith in Christ are justified. But since in this controversy the chief topic of Christian doctrine is treated, which, understood aright, illumines and amplifies the honor of Christ [which is of especial service for the clear, correct understanding of the entire Holy Scriptures, and alone shows the way to the unspeakable treasure and right knowledge of Christ, and alone opens the door to the entire Bible], and brings necessary and most abundant consolation to devout consciences, we ask His Imperial Majesty to hear us with forbearance in regard to matters of such importance. For since the adversaries understand neither what the remission of sins, nor what faith, nor what grace, nor what righteousness is, they sadly corrupt this topic, and obscure the glory and benefits of Christ and rob devout consciences of the consolations offered in Christ. But that we may strengthen the position of our Confession, and also remove the charges which the adversaries advance against us, certain things are to be premised in the beginning, in order that the sources of both kinds of doctrine, i. e., both that of our adversaries and our own, may be known.
Article IV (Of Justification) §2 The Law and the Promise; the Adversaries Choose the Law
All Scripture ought to be distributed into these two principal topics, the Law and the promises. For in some places it presents the Law, and in others the promise concerning Christ, namely, either when [in the Old Testament] it promises that Christ will come, and offers, for His sake, the remission of sins justification, and life eternal, or when, in the Gospel [in the New Testament], Christ Himself, since He has appeared, promises the remission of sins, justification, and life eternal. Moreover, in this discussion, by Law we designate the Ten Commandments, wherever they are read in the Scriptures. Of the ceremonies and judicial laws of Moses we say nothing at present.
Of these two parts the adversaries select the Law, because human reason naturally understands, in some way, the Law (for it has the same judgment divinely written in the mind); [the natural law agrees with the law of Moses, or the Ten Commandments] and by the Law they seek the remission of sins and justification. Now, the Decalog requires not only outward civil works, which reason can in some way produce, but it also requires other things placed far above reason, namely, truly to fear God, truly to love God, truly to call upon God, truly to be convinced that God hears us, and to expect the aid of God in death and in all afflictions; finally, it requires obedience to God, in death and all afflictions, so that we may not flee from these, or refuse them when God imposes them.
Here the scholastics, having followed the philosophers, teach only a righteousness of reason, namely, civil works, and fabricate besides that without the Holy Ghost reason can love God above all things. For, as long as the human mind is at ease, and does not feel the wrath or judgment of God, it can imagine that it wishes to love God, that it wishes to do good for God's sake. [But it is sheer hypocrisy. ] In this manner they teach that men merit the remission of sins by doing what is in them, i.e., if reason, grieving over sin, elicit an act of love to God, or for God's sake be active in that which is good. And because this opinion naturally flatters men, it has brought forth and multiplied in the Church many services, monastic vows, abuses of the mass; and, with this opinion the one has, in the course of time, devised this act of worship and observances, the other that. And in order that they might nourish and increase confidence in such works, they have affirmed that God necessarily gives grace to one thus working, by the necessity not of constraint, but of immutability [not that He is constrained, but that this is the order which God will not transgress or alter].
Article IV (Of Justification) §3 The Errors of the Scholastic Opinion on Merit
In this opinion there are many great and pernicious errors, which it would be tedious to enumerate. Let the discreet reader think only of this: If this be Christian righteousness, what difference is there between philosophy and the doctrine of Christ? If we merit the remission of sins by these elicit acts [that spring from our mind], of what benefit is Christ? If we can be justified by reason and the works of reason, wherefore is there need of Christ or regeneration [as Peter declares, 1 Pet. 1, 18 ff.]? And from these opinions the matter has now come to such a pass that many ridicule us because we teach that an other than the philosophic righteousness must be sought after. [Alas! it has come to this, that even great theologians at Louvain, Paris, etc., have known nothing of any other godliness or righteousness (although every letter and syllable in Paul teaches otherwise) than the godliness which philosophers teach. And although we ought to regard this as a strange teaching, and ought to ridicule it, they rather ridicule us, yea, make a jest of Paul himself.] We have heard that some, after setting aside the Gospel, have, instead of a sermon, explained the ethics of Aristotle. [I myself have heard a great preacher who did not mention Christ and the Gospel, and preached the ethics of Aristotle. Is this not a childish, foolish way to preach to Christians?] Nor did such men err if those things are true which the adversaries defend [if the doctrine of the adversaries be true, the Ethics is a precious book of sermons, and a fine new Bible]. For Aristotle wrote concerning civil morals so learnedly that nothing further concerning this need be demanded. We see books extant in which certain sayings of Christ are compared with the sayings of Socrates, Zeno, and others, as though Christ had come for the purpose of delivering certain laws through which we might merit the remission of sins, as though we did not receive this gratuitously, because of His merits. Therefore, if we here receive the doctrine of the adversaries, that by the works of reason we merit the remission of sins and justification, there will be no difference between philosophic, or certainly pharisaic, and Christian righteousness.
Although the adversaries, not to pass by Christ altogether, require a knowledge of the history concerning Christ, and ascribe to Him that it is His merit that a habit is given us, or, as they say, _prima gratia_, "first grace," which they understand as a habit, inclining us the more readily to love God; yet what they ascribe to this habit is of little importance [is a feeble, paltry, small, poor operation, that would be ascribed to Christ], because they imagine that the acts of the will are of the same kind before and after this habit. They imagine that the will can love God; but nevertheless this habit stimulates it to do the same the more cheerfully. And they bid us first merit this habit by preceding merits; then they bid us merit by the works of the Law an increase of this habit and life eternal. Thus they bury Christ, so that men may not avail themselves of Him as a Mediator, and believe that for His sake they freely receive remission of sins and reconciliation, but may dream that by their own fulfilment of the Law they merit the remission of sins, and that by their own fulfilment of the Law they are accounted righteous before God; while, nevertheless, the Law is never satisfied, since reason does nothing except certain civil works, and, in the mean time neither [in the heart] fears God, nor truly believes that God cares for it. And although they speak of this habit, yet, without the righteousness of faith, neither the love of God can exist in man, nor can it be understood what the love of God is.
Article IV (Of Justification) §4 The Distinction of meritum congrui and condigni
Their feigning a distinction between _meritum congrui_ and _meritum condigni_ [due merit and true, complete merit] is only an artifice in order not to appear openly to Pelagianize, For, if God necessarily gives grace for the _meritum congrui_ [due merit], it is no longer _meritum congrui_, but _meritum condigni_ [a true duty and complete merit]. But they do not know what they are saying. After this habit of love [is there], they imagine that man can acquire _merit de condigno_. And yet they bid us doubt whether there be a habit present. How, therefore, do they know whether they acquire merit _de congruo_ or _de condigno_ [in full, or half]? But this whole matter was fabricated by idle men [But, good God! these are mere inane ideas and dreams of idle, wretched, inexperienced men who do not much reduce the Bible to practise], who did not know how the remission of sins occurs, and how, in the judgment of God and terrors of conscience, trust in works is driven out of us. Secure hypocrites always judge that they acquire _merit de condigno_, whether the habit be present or be not present, because men naturally trust in their own righteousness, but terrified consciences waver and hesitate, and then seek and accumulate other works in order to find rest. Such consciences never think that they acquire merit _de condigno_, and they rush into despair unless they hear, in addition to the doctrine of the Law, the Gospel concerning the gratuitous remission of sins and the righteousness of faith. [Thus some stories are told that when the Barefooted monks had in vain praised their order and good works to some good consciences in the hour of death, they at last had to be silent concerning their order and St. Franciscus, and to say: "Dear man, Christ has died for you." This revived and refreshed in trouble, and alone gave peace and comfort.]
Thus the adversaries teach nothing but the righteousness of reason, or certainly of the Law, upon which they look just as the Jews upon the veiled face of Moses, and, in secure hypocrites who think that they satisfy the Law, they excite presumption and empty confidence in works [they place men on a sand foundation, their own works] and contempt of the grace of Christ. On the contrary, they drive timid consciences to despair, which, laboring with doubt, never can experience what faith is, and how efficacious it is; thus, at last they utterly despair.
Article IV (Of Justification) §5 Concerning the Righteousness of Reason or of the Law
Now, we think concerning the righteousness of reason thus, namely, that God requires it, and that, because of God's commandment, the honorable works which the Decalog commands must necessarily be performed, according to the passage Gal. 3, 24: The Law was our schoolmaster; likewise 1 Tim. 1, 9: The Law is made for the ungodly. For God wishes those who are carnal [gross sinners] to be restrained by civil discipline, and to maintain this, He has given laws, letters, doctrine, magistrates, penalties. And this righteousness reason, by its own strength, can, to a certain extent, work, although it is often overcome by natural weakness, and by the devil impelling it to manifest crimes. Now, although we cheerfully assign this righteousness of reason the praises that are due it (for this corrupt nature has no greater good [in this life and in a worldly nature, nothing is ever better than uprightness and virtue], and Aristotle says aright: Neither the evening star nor the morning star is more beautiful than righteousness, and God also honors it with bodily rewards), yet it ought not to be praised with reproach to Christ.
For it is false [I thus conclude, and am certain that it is a fiction, and not true] that we merit the remission of sins by our works.
False also is this, that men are accounted righteous before God because of the righteousness of reason [works and external piety].
False also is this that reason, by its own strength, is able to love God above all things, and to fulfil God's Law, namely, truly to fear God to be truly confident that God hears prayer, to be willing to obey God in death and other dispensations of God, not to covet what belongs to others, etc.; although reason can work civil works.
False also and dishonoring Christ is this, that men do not sin who, without grace, do the commandments of God [who keep the commandments of God merely in an external manner, without the Spirit and grace in their hearts]. We have testimonies for this our belief, not only from the Scriptures, but also from the Fathers. For in opposition to the Pelagians, Augustine contends at great length that grace is not given because of our merits. And in _De Natura et Gratia_ he says: If natural ability, through the free will, suffice both for learning to know how one ought to live and for living aright, then Christ has died in vain, then the offense of the Cross is made void. Why may I not also here cry out? Yea I will cry out, and, with Christian grief, will chide them: Christ has become of no effect unto you whosoever of you are justified by the Law; ye are fallen from grace. Gal. 5, 4; cf. 2, 21. For they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the Law for righteousness to every one that believeth. Rom. 10 3. 4. And John 8, 36: If the Son therefore shall make you free, ye shall be free indeed. Therefore by reason we cannot be freed from sins and merit the remission of sins. And in John 3, 5 it is written: Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. But if it is necessary to be born again of the Holy Ghost the righteousness of reason does not justify us before God, and does not fulfil the Law, Rom. 3, 23: All have come short of the glory of God, i.e., are destitute of the wisdom and righteousness of God, which acknowledges and glorifies God. Likewise Rom. 8, 7. 8: The carnal mind is enmity against God; for it is not subject to the Law of God, neither indeed can be. So then they that are in the flesh cannot please God. These testimonies are so manifest that, to use the words of Augustine which he employed in this case, they do not need an acute understanding, but only an attentive hearer. If the carnal mind is enmity against God, the flesh certainly does not love God; if it cannot be subject to the Law of God, it cannot love God. If the carnal mind is enmity against God, the flesh sins even when we do external civil works. If it cannot be subject to the Law of God, it certainly sins even when, according to human judgment, it possesses deeds that are excellent and worthy of praise. The adversaries consider only the precepts of the Second Table which contain civil righteousness that reason understands. Content with this, they think that they satisfy the Law of God. In the mean time they do not see the First Table which commands that we love God, that we declare as certain that God is angry with sin, that we truly fear God, that we declare as certain that God hears prayer. But the human heart without the Holy Ghost either in security despises God's judgment, or in punishment flees from, and hates, God when He judges. Therefore it does not obey the First Table. Since, therefore, contempt of God, and doubt concerning the Word of God and concerning the threats and promises, inhere in human nature, men truly sin, even when, without the Holy Ghost, they do virtuous works, because they do them with a wicked heart, according to Rom. 14, 23: Whatsoever is not of faith is sin. For such persons perform their works with contempt of God, just as Epicurus does not believe that God cares for him, or that he is regarded or heard by God. This contempt vitiates works seemingly virtuous, because God judges the heart.
Lastly, it was very foolish for the adversaries to write that men who are under eternal wrath merit the remission of sins by an act of love, which springs from their mind, since it is impossible to love God, unless the remission of sins be apprehended first by faith. For the heart, truly feeling that God is angry, cannot love God, unless He be shown to have been reconciled. As long as He terrifies us, and seems to cast us into eternal death, human nature is not able to take courage, so as to love a wrathful, judging, and punishing God [poor, weak nature must lose heart and courage, and must tremble before such great wrath, which so fearfully terrifies and punishes, and can never feel a spark of love before God Himself comforts]. It is easy for idle men to feign such dreams concerning love as, that a person guilty of mortal sin can love God above all things, because they do not feel what the wrath or judgment of God is. But in agony of conscience and in conflicts [with Satan] conscience experiences the emptiness of these philosophical speculations. Paul says, Rom. 4,15: The Law worketh wrath. He does not say that by the Law men merit the remission of sins. For the Law always accuses and terrifies consciences. Therefore it does not justify, because conscience terrified by the Law flees from the judgment of God. Therefore they err who trust that by the Law, by their own works, they merit the remission of sins. It is sufficient for us to have said these things concerning the righteousness of reason or of the Law, which the adversaries teach. For after a while, when we will declare our belief concerning the righteousness of faith, the subject itself will compel us to adduce more testimonies, which also will be of service in overthrowing the errors of the adversaries which we have thus far reviewed.
Article IV (Of Justification) §6 We Are Justified by the Free Promise, Received by Faith
Because, therefore, men by their own strength cannot fulfil the Law of God, and all are under sin, and subject to eternal wrath and death, on this account we cannot be freed by the Law from sin and be justified but the promise of the remission of sins and of justification has been given us for Christ's sake, who was given for us in order that He might make satisfaction for the sins of the world, and has been appointed as the [only] Mediator and Propitiator. And this promise has not the condition of our merits [it does not read thus: Through Christ you have grace salvation, etc., if you merit it], but freely offers the remission of sins and justification, as Paul says, Rom. 11, 6: If it be of works, then is it no more grace. And in another place, Rom. 3, 21: The righteousness of God without the Law is manifested, i.e., the remission of sins is freely offered. Nor does reconciliation depend upon our merits. Because, if the remission of sins were to depend upon our merits, and reconciliation were from the Law, it would be useless. For, as we do not fulfil the Law, it would also follow that we would never obtain the promise of reconciliation. Thus Paul reasons, Rom. 4, 14: For if they which are of the Law be heirs, faith is made void, and the promise made of none effect. For if the promise would require the condition of our merits and the Law, which we never fulfil, it would follow that the promise would be useless.
But since justification is obtained through the free promise, it follows that we cannot justify ourselves. Otherwise, wherefore would there be need to promise? [And why should Paul so highly extol and praise grace?] 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. And of this faith not a syllable exists in the doctrine of our adversaries. Hence we find fault with the adversaries, equally because they teach only the righteousness of the Law and because they do not teach the righteousness of the Gospel, which proclaims the righteousness of faith in Christ.
Article IV (Of Justification) §7 (What Is Justifying Faith?) What Is Justifying Faith?
The adversaries feign that faith is only a knowledge of the history, and therefore teach that it can coexist with mortal sin. Hence they say nothing concerning faith, by which Paul so frequently says that men are justified, because those who are accounted righteous before God do not live in mortal sin. But that faith which justifies is not merely a knowledge of history, [not merely this, that I know the stories of Christ's birth, suffering, etc. (that even the devils know, )] but it is to assent to the promise of God, in which for Christ's sake, the remission of sins and justification are freely offered. [It is the certainty or the certain trust in the heart, when, with my whole heart, I regard the promises of God as certain and true, through which there are offered me, without my merit, the forgiveness of sins, grace, and all salvation, through Christ the Mediator.] And that no one may suppose that it is mere knowledge we will add further: it is to wish and to receive the offered promise of the remission of sins and of justification. [Faith is that my whole heart takes to itself this treasure. It is not my doing, not my presenting or giving, not my work or preparation, but that a heart comforts itself, and is perfectly confident with respect to this, namely, that God makes a present and gift to us, and not we to Him, that He sheds upon us every treasure of grace in Christ.]
And the difference between this faith and the righteousness of the Law can be easily discerned. Faith is the _latreia_ [divine service], which receives the benefits offered by God; the righteousness of the Law is the _latreia_ [divine service] which offers to God our merits. By faith God wishes to be worshiped in this way, that we receive from Him those things which He promises and offers.
Now, that faith signifies, not only a knowledge of the history, but such faith as assents to the promise, Paul plainly testifies when he says, Rom. 4, 16: Therefore it is of faith, to the end the promise might be sure. For he judges that the promise cannot be received unless by faith. Wherefore he puts them together as things that belong to one another, and connects promise and faith. [There Paul fastens and binds together these two, thus: Wherever there is a promise faith is required and conversely, wherever faith is required there must be a promise.] Although it will be easy to decide what faith is if we consider the Creed where this article certainly stands: The forgiveness of sins. Therefore it is not enough to believe that Christ was born, suffered, was raised again, unless we add also this article, which is the purpose of the history: The forgiveness of sins. To this article the rest must be referred, namely, that for Christ's sake, and not for the sake of our merits, forgiveness of sins is given us. For what need was there that Christ was given for our sins if for our sins our merits can make satisfaction?
As often, therefore, as we speak of justifying faith, we must keep in mind that these three objects concur: the promise, and that, too, gratuitous, and the merits of Christ, as the price and propitiation. The promise is received by faith; the "gratuitous" excludes our merits, and signifies that the benefit is offered only through mercy; the merits of Christ are the price, because there must be a certain propitiation for our sins. Scripture frequently implores mercy, and the holy Fathers often say that we are saved by mercy. As often, therefore, as mention is made of mercy, we must keep in mind that faith is there required, which receives the promise of mercy. And, again, as often as we speak of faith, we wish an object to be understood, namely, the promised mercy. For faith justifies and saves, not on the ground that it is a work in itself worthy, but only because it receives the promised mercy.
And throughout the prophets and the psalms this worship, this _latreia_, is highly praised, although the Law does not teach the gratuitous remission of sins. But the Fathers knew the promise concerning Christ that God for Christ's sake wished to remit sins. Therefore, since they understood that Christ would be the price for our sins, they knew that our works are not a price for so great a matter [could not pay so great a debt]. Accordingly, they received gratuitous mercy and remission of sins by faith, just as the saints in the New Testament. Here belong those frequent repetitions concerning mercy and faith, in the psalms and the prophets, as this, Ps. 130, 3 sq.: If Thou Lord, shouldest mark iniquities, O Lord, who shall stand? Here David confesses his sins and does not recount his merits. He adds; But there is forgiveness with Thee. Here he comforts himself by his trust in God's mercy, and he cites the promise: My soul doth wait and in His Word do I hope, i.e., because Thou hast promised the remission of sins, I am sustained by this Thy promise. Therefore the fathers also were justified, not by the Law but by the promise and faith. And it is amazing that the adversaries extenuate faith to such a degree, although they see that it is everywhere praised as an eminent service, as in Ps. 50, 15: Call upon Me in the day of trouble: I will deliver thee. Thus God wishes Himself to be known, thus He wishes Himself to be worshiped, that from Him we receive benefits, and receive them, too, because of His mercy, and not because of our merits. This is the richest consolation in all afflictions [physical or spiritual, in life or in death as all godly persons know]. And such consolations the adversaries abolish when they extenuate and disparage faith, and teach only that by means of works and merits men treat with God [that we treat with God, the great Majesty, by means of our miserable, beggarly works and merits].
Article III (Of Love and the Fulfilling of the Law) §1 Of Love and the Fulfilling of the Law (1)
Here the adversaries urge against us: If thou wilt enter into life, keep the commandments, Matt. 19, 17; likewise: The doers of the Law shall be justified, Rom. 2, 13, and many other like things concerning the Law and works. Before we reply to this, we must first declare what we believe concerning love and the fulfilling of the Law.
It is written in the prophet, Jer. 31, 33: I will put My Law in their inward parts, and write it in their hearts. And in Rom. 3, 31 Paul says: Do we, then, make void the Law through faith? God forbid! Yea, we establish the Law. And Christ says, Matt. 19, 17: If thou wilt enter into life, keep the commandments. Likewise, 1 Cor. 13, 3: If I have not charity, it profiteth me nothing. These and similar sentences testify that the Law ought to be begun in us, and be kept by us more and more [that we are to keep the Law when we have been justified by faith, and thus increase more and more in the Spirit]. Moreover, we speak not of ceremonies, but of that Law which gives commandment concerning the movements of the heart, namely, the _Decalog_. Because, indeed, faith brings the Holy Ghost, and produces in hearts a new life, it is necessary that it should produce spiritual movements in hearts. And what these movements are, the prophet, Jer. 31, 33, shows, when he says: I will put My Law into their inward parts, and write it in their hearts. Therefore, when we have been justified by faith and regenerated, we begin to fear and love God, to pray to Him, to expect from Him aid, to give thanks and praise Him and to obey Him in afflictions. We begin also to love our neighbors, because our hearts have spiritual and holy movements [there is now, through the Spirit of Christ a new heart mind, and spirit within].
Article III (Of Love and the Fulfilling of the Law) §2 Of Love and the Fulfilling of the Law (2)
These things cannot occur until we have been justified by faith, and, regenerated, we receive the Holy Ghost: first, because the Law cannot be kept without [the knowledge of] Christ; and likewise the Law cannot be kept without the Holy Ghost. But the Holy Ghost is received by faith, according to the declaration of Paul, Gal. 3, 14: That we might receive the promise of the Spirit through faith. Then, too, how can the human heart love God while it knows that He is terribly angry, and is oppressing us with temporal and perpetual calamities? But the Law always accuses us, always shows that God is angry. [Therefore, what the scholastics say of the love of God is a dream.] God therefore is not loved until we apprehend mercy by faith. Not until then does He become a lovable object.
Although, therefore, civil works, i.e., the outward works of the Law, can be done, in a measure, without Christ and without the Holy Ghost [from our inborn light], nevertheless it appears from what we have said that those things which belong peculiarly to the divine Law, i.e., the affections of the heart towards God, which are commanded in the first table, cannot be rendered without the Holy Ghost. But our adversaries are fine theologians; they regard the second table and political works; for the first table [in which is contained the highest theology, on which all depends] they care nothing, as though it were of no matter; or certainly they require only outward observances. They in no way consider the Law that is eternal, and placed far above the sense and intellect of all creatures [which concerns the very Deity, and the honor of the eternal Majesty], Deut. 6, 5: Thou shalt love the Lord, thy God with all thine heart. [This they treat as such a paltry small matter as if it did not belong to theology.]
Article III (Of Love and the Fulfilling of the Law) §3 Of Love and the Fulfilling of the Law (3)
But Christ was given for this purpose, namely, that for His sake there might be bestowed on us the remission of sins, and the Holy Ghost to bring forth in us new and eternal life, and eternal righteousness [to manifest Christ in our hearts, as it is written John 16, 15: He shall take of the things of Mine, and show them unto you. Likewise, He works also other gifts, love, thanksgiving, charity, patience, etc.]. Wherefore the Law cannot be truly kept unless the Holy Ghost be received through faith. Accordingly, Paul says that the Law is established by faith, and not made void; because the Law can only then be thus kept when the Holy Ghost is given. And Paul teaches 2 Cor. 3, 15 sq., the veil that covered the face of Moses cannot be removed except by faith in Christ, by which the Holy Ghost is received. For he speaks thus: But even unto this day, when Moses is read, the veil is upon their heart. Nevertheless, when it shall turn to the Lord, the veil shall be taken away. Now the Lord is that Spirit, and where the Spirit of the Lord is, there is liberty. Paul understands by the veil the human opinion concerning the entire Law, the _Decalog_ and the ceremonies, namely, that hypocrites think that external and civil works satisfy the Law of God and that sacrifices and observances justify before God _ex opere operato_. But then this veil is removed from us, i.e., we are freed from this error, when God shows to our hearts our uncleanness and the heinousness of sin. Then, for the first time, we see that we are far from fulfilling the Law. Then we learn to know how flesh, in security and indifference, does not fear God, and is not fully certain that we are regarded by God, but imagines that men are born and die by chance. Then we experience that we do not believe that God forgives and hears us. But when, on hearing the Gospel and the remission of sins, we are consoled by faith, we receive the Holy Ghost, so that now we are able to think aright concerning God, and to fear and believe God, etc. From these facts it is apparent that the Law cannot be kept without Christ and the Holy Ghost.
Article III (Of Love and the Fulfilling of the Law) §4 Of Love and the Fulfilling of the Law (4)
We, therefore, profess that it is necessary that the Law be begun in us, and that it be observed continually more and more. And at the same time we comprehend both spiritual movements and external good works [the good heart within and works without]. Therefore the adversaries falsely charge against us that our theologians do not teach good works, while they not only require these, but also show how they can be done [that the heart must enter into these works, lest they be mere lifeless, cold works of hypocrites]. The result convicts hypocrites, who by their own powers endeavor to fulfil the Law, that they cannot accomplish what they attempt. [For are they free from hatred, envy, strife, anger, wrath, avarice, adultery, etc.? Why, these vices were nowhere greater than in the cloisters and sacred institutes.] For human nature is far too weak to be able by its own powers to resist the devil, who holds as captives all who have not been freed through faith. There is need of the power of Christ against the devil, namely, that, inasmuch as we know that for Christ's sake we are heard, and have the promise, we may pray for the governance and defense of the Holy Ghost, that we may neither be deceived and err, nor be impelled to undertake anything contrary to God's will. [Otherwise we should, every hour, fall into error and abominable vices.] Just as Ps. 68, 18 teaches: Thou hast led captivity captive; Thou hast received gifts for man. For Christ has overcome the devil, and has given to us the promise and the Holy Ghost, in order that, by divine aid, we ourselves also may overcome. And 1 John 3, 8: For this purpose the Son of God was manifested, that He might destroy the works of the devil. Again, we teach not only how the Law can be observed, but also how God is pleased if anything be done, namely, not because we render satisfaction to the Law, but because we are in Christ, as we shall say after a little. It is, therefore, manifest that we require good works. Yea, we add also this, that it is impossible for love to God, even though it be small, to be sundered from faith, because through Christ we come to the Father, and, the remission of sins having been received, we now are truly certain that we have a God, i.e., that God cares for us; we call upon Him, we give Him thanks, we fear Him, we love Him as John teaches in his first Epistle, 4, 19: We love Him he says, because He first loved us, namely, because He gave His Son for us, and forgave us our sins. Thus he indicates that faith precedes and love follows. Likewise the faith of which we speak exists in repentance i.e., it is conceived in the terrors of conscience, which feels the wrath of God against our sins, and seeks the remission of sins, and to be freed from sin. And in such terrors and other afflictions this faith ought to grow and be strengthened. Wherefore it cannot exist in those who live according to the flesh, who are delighted by their own lusts and obey them. Accordingly, Paul says, Rom. 8, 1: There is, therefore, now no condemnation to them that are in Christ Jesus, who walk not after the flesh, but after the Spirit. So, too, vv. 12. 13: We are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die; but if ye, through the Spirit, do mortify the deeds of the body, ye shall live. Wherefore, the faith which receives remission of sins in a heart terrified and fleeing from sin does not remain in those who obey their desires, neither does it coexist with mortal sin.
Article III (Of Love and the Fulfilling of the Law) §5 Of Love and the Fulfilling of the Law (5)
From these effects of faith the adversaries select one, namely, love, and teach that love justifies. Thus it is clearly apparent that they teach only the Law. They do not teach that remission of sins through faith is first received. They do not teach of Christ as Mediator, that for Christ's sake we have a gracious God; but because of our love. And yet, what the nature of this love is they do not say, neither can they say. They proclaim that they fulfil the Law, although this glory belongs properly to Christ; and they set against the judgment of God confidence in their own works; for they say that they _merit de condigno_ (according to righteousness) grace and eternal life. This confidence is absolutely impious and vain. For in this life we cannot satisfy the Law, because carnal nature does not cease to bring forth wicked dispositions [evil inclination and desire], even though the Spirit in us resists them.
But some one may ask: Since we also confess that love is a work of the Holy Ghost, and since it is righteousness, because it is the fulfilling of the Law, why do we not teach that it justifies? To this we must reply: In the first place, it is certain that we receive remission of sins, neither through our love nor for the sake of our love, but for Christ's sake, by faith alone. Faith alone, which looks upon the promise, and knows that for this reason it must be regarded as certain that God forgives, because Christ has not died in vain, etc., overcomes the terrors of sin and death. If any one doubts whether sins are remitted him, he dishonors Christ, since he judges that his sin is greater or more efficacious than the death and promise of Christ although Paul says, Rom. 5, 20: Where sin abounded, grace did much more abound, i.e., that mercy is more comprehensive [more powerful, richer, and stronger] than sin. If any one thinks that he obtains the remission of sins because he loves, he dishonors Christ, and will discover in God's judgment that this confidence in his own righteousness is wicked and vain. Therefore it is necessary that faith [alone] reconciles and justifies. And as we do not receive remission of sins through other virtues of the Law, or on account of these namely, on account of patience, chastity, obedience towards magistrates, etc., and nevertheless these virtues ought to follow, so, too, we do not receive remission of sins because of love to God although it is necessary that this should follow. Besides, the custom of speech is well known that by the same word we sometimes comprehend by synecdoche the cause and effects. Thus in Luke 7, 47 Christ says: Her sins, which are many, are forgiven for she loved much. For Christ interprets Himself [this very passage] when He adds: Thy faith hath saved thee. Christ, therefore, did not mean that the woman, by that work of love, had merited the remission of sins. For that is the reason He says: Thy faith hath sated thee. But faith is that which freely apprehends God's mercy on account of God's Word [which relies upon God's mercy and Word, and not upon one's own work]. If any one denies that this is faith [if any one imagines that he can rely at the same time upon God and his own works], he does not understand at all what faith is. [For the terrified conscience is not satisfied with its own works, but must cry after mercy, and is comforted and encouraged alone by God's Word.] And the narrative itself shows in this passage what that is which He calls love. The woman came with the opinion concerning Christ that with Him the remission of sins should be sought. This worship is the highest worship of Christ. Nothing greater could she ascribe to Christ. To seek from Him the remission of sins was truly to acknowledge the Messiah. Now, thus to think of Christ, thus to worship Him, thus to embrace Him, is truly to believe. Christ, moreover, employed the word "love" not towards the woman, but against the Pharisee, because He contrasted the entire worship of the Pharisee with the entire worship of the woman. He reproved the Pharisee because he did not acknowledge that He was the Messiah, although he rendered Him the outward offices due to a guest and a great and holy man. He points to the woman and praises her worship, ointment, tears, etc., all of which were signs of faith and a confession, namely, that with Christ she sought the remission of sins. It is indeed a great example which, not without reason, moved Christ to reprove the Pharisee, who was a wise and honorable man, but not a believer. He charges him with impiety, and admonishes him by the example of the woman, showing thereby that it is disgraceful to him, that, while an unlearned woman believes God, he, a doctor of the Law, does not believe, does not acknowledge the Messiah, and does not seek from Him remission of sins and salvation. Thus, therefore, He praises the entire worship [faith with its fruits, but towards the Pharisee He names only the fruits which prove to men that there is faith in the heart] as it often occurs in the Scriptures that by one word we embrace many things; as below we shall speak at greater length in regard to similar passages, such as Luke 11, 41: Give alms of such things as ye have; and, behold, all things are clean unto you. He requires not only alms, but also the righteousness of faith. Thus He here says: Her sins, which are many, are forgiven, for she loved much i.e., because she has truly worshiped Me with faith and the exercises and signs of faith. He comprehends the entire worship. Meanwhile He teaches this, that the remission of sins is properly received by faith, although love, confession, and other good fruits ought to follow. Wherefore He does not mean this, that these fruits are the price, or are the propitiation, because of which the remission of sins, which reconciles us to God, is given. We are disputing concerning a great subject, concerning the honor of Christ, and whence good minds may seek for sure and firm consolation whether confidence is to be placed in Christ or in our works. Now, if it is to be placed in our works, the honor of Mediator and Propitiator will be withdrawn from Christ. And yet we shall find, in God's judgment, that this confidence is vain, and that consciences rush thence into despair. But if the remission of sins and reconciliation do not occur freely for Christ's sake, but for the sake of our love, no one will have remission of sins, unless when he has fulfilled the entire Law, because the Law does not justify as long as it can accuse us. Therefore it is manifest that, since justification is reconciliation for Christ's sake we are justified by faith, because it is very certain that by faith alone the remission of sins is received.
Article III (Of Love and the Fulfilling of the Law) §6 Of Love and the Fulfilling of the Law (6)
Now, therefore, let us reply to the objection which we have above stated: [Why does love not justify anybody before God?] The adversaries are right in thinking that love is the fulfilling of the Law, and obedience to the Law is certainly righteousness. [Therefore it would be true that love justifies us if we would keep the Law. But who in truth can say or boast that he keeps the Law, and loves God as the Law has commanded? We have shown above that God has made the promise of grace, because we cannot observe the Law. Therefore Paul says everywhere that we cannot be justified before God by the Law.] But they make a mistake in this that they think that we are justified by the Law. [The adversaries have to fail at this point, and miss the main issue, for in this business they only behold the Law. For all men's reason and wisdom cannot but hold that we must become pious by the Law, and that a person externally observing the Law is holy and pious. But the Gospel faces us about, directs us away from the Law to the divine promises, and teaches that we are not justified, etc.] Since, however, we are not justified by the Law [because no person can keep it], but receive remission of sins and reconciliation by faith for Christ's sake, and not for the sake of love or the fulfilling of the Law, it follows necessarily that we are justified by faith in Christ. [For before we fulfil one tittle of the Law, there must be faith in Christ by which we are reconciled to God and first obtain the remission of sin. Good God, how dare people call themselves Christians or say that they once at least looked into or read the books of the Gospel when they still deny that we obtain remission of sins by faith in Christ? Why, to a Christian it is shocking merely to hear such a statement.]
Again, [in the second place,] this fulfilling of the Law or obedience towards the Law, is indeed righteousness, when it is complete; but in us it is small and impure. [For, although they have received the first-fruits of the Spirit, and the new, yea the eternal life has begun in them, there still remains a remnant of sin and evil lust, and the Law still finds much of which it must accuse us.] Accordingly, it is not pleasing for its own sake, and is not accepted for its own sake. But although from those things which have been said above it is evident that justification signifies not the beginning of the renewal, but the reconciliation by which also we afterwards are accepted, nevertheless it can now be seen much more clearly that the inchoate fulfilling of the Law does not justify, because it is accepted only on account of faith. [Trusting in our own fulfilment of the Law is sheer idolatry and blaspheming Christ, and in the end it collapses and causes our consciences to despair. Therefore, this foundation shall stand forever, namely, that for Christ's sake we are accepted with God, and justified by faith, not on account of our love and works. This we shall make so plain and certain that anybody may grasp it. As long as the heart is not at peace with God, it cannot be righteous, for it flees from the wrath of God, despairs, and would have God not to judge it. Therefore the heart cannot be righteous and accepted with God while it is not at peace with God. Now, faith alone makes the heart to be content, and obtains peace and life Rom. 5, 1, because it confidently and frankly relies on the promise of God for Christ's sake. But our works do not make the heart content, for we always find that they are not pure. Therefore it must follow that we are accepted with God, and justified by faith alone, when in our hearts we conclude that God desires to be gracious to us, not on account of our works and fulfilment of the Law, but from pure grace, for Christ's sake. What can our opponents bring forward against this argument? What can they invent and devise against the plain truth? For this is quite certain, and experience teaches forcibly enough, that when we truly feel the judgment and wrath of God, or become afflicted, our works and worship cannot set the heart at rest. Scripture indicates this often enough as in Ps. 143, 2: Enter not into judgment with Thy servant; for in Thy sight shall no man living be justified. Here he clearly shows that all the saints, all the pious children of God, who have the Holy Ghost, if God would not by grace forgive them their sin, still have remnants of sin in the flesh. For when David in another place, Ps. 7, 8, says: Judge me O Lord, according to my righteousness, he refers to his cause, and not to his righteousness, and asks God to protect his cause and word, for he says: Judge, O Lord, my cause. Again, in Ps. 130, 3 he clearly states that no person, not even the greatest saints, can bear God's judgment, if He were to observe our iniquity, as he says: If Thou, Lord, shouldest mark iniquity, O Lord, who shall stand! And thus says Job, 9, 28: I was afraid of all my works (Engl. vers., sorrows). Likewise chap. 9, 30: If I wash myself with snow-water, and make my hands never so clean, yet shalt Thou plunge me in the ditch. And Prov. 20, 9: Who can say, I have made my heart clean? And 1 John 1, 8: If we say that we have no sin, we deceive ourselves and the truth is not in us. And in the Lord's Prayer the saints ask for the forgiveness of sins. Therefore even the saints have guilt and sins. Again in Num. 14, 18: The innocent will not be innocent. And Zechariah, 2, 13, says: Be silent O all flesh, before the Lord. And Isaiah 40, 6 sqq.: All flesh is grass, i.e., flesh and righteousness of the flesh cannot endure the judgment of God. And Jonah says, 2, 9: They that observe lying vanities forsake their own mercy. Therefore, pure mercy preserves us, our own works, merits, endeavors, cannot preserve us. These and similar declarations in the Scriptures testify that our works are unclean, and that we need mercy. Wherefore works do not render consciences pacified but only mercy apprehended by faith does.] Nor must we trust that we are accounted righteous before God by our own perfection and fulfilling of the Law, but rather for Christ's sake.
Article III (Of Love and the Fulfilling of the Law) §7 Of Love and the Fulfilling of the Law (7)
First [in the third place], because Christ does not cease to be Mediator after we have been renewed. They err who imagine that He has merited only a first grace, and that afterwards we please God and merit eternal life by our fulfilling of the Law. Christ remains Mediator, and we ought always to be confident that for His sake we have a reconciled God even although we are unworthy. As Paul clearly teaches when he says [By whom also we have access to God, Rom. 5, 2. For our best works, even after the grace of the Gospel has been received, as I stated, are still weak and not at all pure. For sin and Adam's fall are not such a trifling thing as reason holds or imagines, it exceeds the reason and thought of all men to understand what a horrible wrath of God has been handed on to us by that disobedience. There occurred a shocking corruption of the entire human nature, which no work of man, but only God Himself, can restore], 1 Cor. 4, 4: I know nothing by myself, yet am I not hereby justified, but he knows that by faith he is accounted righteous for Christ's sake, according to the passage: Blessed are they whose iniquities are forgiven, Ps. 32, 1; Rom. 4, 7. [Therefore we need grace, and the gracious goodness of God, and the forgiveness of sin, although we have done many good works.] But this remission is always received by faith. Likewise, the imputation of the righteousness of the Gospel is from the promise; therefore it is always received by faith, and it always must be regarded certain that by faith we are for Christ's sake, accounted righteous. If the regenerate ought afterwards to think that they will be accepted on account of the fulfilling of the Law, when would conscience be certain that it pleased God, since we never satisfy the Law? Accordingly, we must always recur to the promise; by this our infirmity must be sustained, and we must regard it as certain that we are accounted righteous for the sake of Christ, who is ever at the right hand of God, who also maketh intercession for us, Rom. 8, 34. If any one think that he is righteous and accepted on account of his own fulfilment of the Law, and not on account of Christ's promise, he dishonors this High Priest. Neither can it be understood how one could imagine that man is righteous before God when Christ is excluded as Propitiator and Mediator.
Again [in the fourth place], what need is there of a long discussion? [If we were to think that, after we have come to the Gospel and are born again, we were to merit by our works that God be gracious to us, not by faith, conscience would never find rest, but would be driven to despair. For the Law unceasingly accuses us, since we never can satisfy the Law.] All Scripture, all the Church cries out that the Law cannot be satisfied. Therefore this inchoate fulfilment of the Law does not please on its own account, but on account of faith in Christ. Otherwise the Law always accuses us. For who loves or fears God sufficiently? Who with sufficient patience bears the afflictions imposed by God? Who does not frequently doubt whether human affairs are ruled by God's counsel or by chance? Who does not frequently doubt whether he be heard by God? Who is not frequently enraged because the wicked enjoy a better lot than the pious, because the pious are oppressed by the wicked? Who does satisfaction to his own calling? Who loves his neighbor as himself? Who is not tempted by lust? Accordingly Paul says, Rom. 7, 19: The good that I would I do not; but the evil which I would not that I do. Likewise v. 25: With the mind I myself serve the Law of God, but with the flesh, the law of sin. Here he openly declares that he serves the law of sin. And David says, Ps. 143, 2: Enter not into judgment with Thy servant; for in Thy sight shall no man living be justified. Here even a servant of God prays for the averting of judgment. Likewise Ps. 32, 2: Blessed is the man unto whom the Lord imputeth not iniquity. Therefore, in this our infirmity there is always present sin, which could be imputed, and of which he says a little while after, v. 6: For this shall every one that is godly pray unto Thee. Here he shows that even saints ought to seek remission of sins. More than blind are those who do not perceive that wicked desires in the flesh are sins, of which Paul, Gal. 5, 17, says: The flesh lusteth against the Spirit, and the Spirit against the flesh. The flesh distrusts God, trusts in present things, seeks human aid in calamities, even contrary to God's will, flees from afflictions, which it ought to bear because of God's commands, doubts concerning God's mercy, etc. The Holy Ghost in our hearts contends with such dispositions [with Adam's sin] in order to suppress and mortify them [this poison of the old Adam, this desperately wicked disposition], and to produce new spiritual movements. But concerning this topic we will collect more testimonies below, although they are everywhere obvious not only in the Scriptures, but also in the holy Fathers.
Article III (Of Love and the Fulfilling of the Law) §8 Of Love and the Fulfilling of the Law (8)
Well does Augustine say: All the commandments of God are fulfilled when whatever is not done, is forgiven. Therefore he requires faith even in good works [which the Holy Spirit produces in us], in order that we may believe that for Christ's sake we please God, and that even the works are not of themselves worthy and pleasing. And Jerome, against the Pelagians, says: Then, therefore, we are righteous when we confess that we are sinners, and that our righteousness consists not in our own merit, but in God's mercy. Therefore, in this inchoate fulfilment of the Law, faith ought to be present, which is certain that for Christ's sake we have a reconciled God. For mercy cannot be apprehended unless by faith, as has been repeatedly said above. [Therefore those who teach that we are not accepted by faith for Christ's sake but for the sake of our own works, lead consciences into despair.] Wherefore, when Paul says, Rom. 3, 31: We establish the Law through faith, by this we ought to understand, not only that those regenerated by faith receive the Holy Ghost, and have movements agreeing with God's Law, but it is by far of the greatest importance that we add also this, that we ought to perceive that we are far distant from the perfection of the Law. Wherefore we cannot conclude that we are accounted righteous before God because of our fulfilling of the Law, but in order that the conscience may become tranquil, justification must be sought elsewhere. For we are not righteous before God as long as we flee from God's judgment, and are angry with God. Therefore we must conclude that, being reconciled by faith, we are accounted righteous for Christ's sake, not for the sake of the Law or our works, but that this inchoate fulfilling of the Law pleases on account of faith, and that, on account of faith, there is no imputation of the imperfection of the fulfilling of the Law, even though the sight of our impurity terrifies us. Now, if justification is to be sought elsewhere, our love and works do not therefore justify. Far above our purity, yea, far above the Law itself ought to be placed the death and satisfaction of Christ, presented to us that we might be sure that because of this satisfaction, and not because of our fulfilling of the Law, we have a gracious God.
Paul teaches this in Gal. 3, 13, when he says: Christ hath redeemed us from the curse of the Law, being made a curse for us, i.e. the Law condemns all men, but Christ, because without sin He has borne the punishment of sin, and been made a victim for us has removed that right of the Law to accuse and condemn those who believe in Him, because He Himself is the propitiation for them for whose sake we are now accounted righteous. But since they are accounted righteous, the Law cannot accuse or condemn them, even though they have not actually satisfied the Law. To the same purport he writes to the Colossians, 2, 10: Ye are complete in Him, as though he were to say: Although ye are still far from the perfection of the Law, yet the remnants of sin do not condemn you, because for Christ's sake we have a sure and firm reconciliation, if you believe, even though sin inhere in your flesh.
The promise ought always to be in sight that God, because of His promise, wishes for Christ's sake, and not because of the Law or our works, to be gracious and to justify. In this promise timid consciences ought to seek reconciliation and justification, by this promise they ought to sustain themselves, and be confident that for Christ's sake, because of His promise, they have a gracious God. Thus works can never render a conscience pacified, but only the promise can. If, therefore, justification and peace of conscience must be sought elsewhere than in love and works, love and works do not justify, although they are virtues and pertain to the righteousness of the Law, in so far as they are a fulfilling of the Law. So far also this obedience of the Law justifies by the righteousness of the Law. But this imperfect righteousness of the Law is not accepted by God, unless on account of faith. Accordingly it does not justify, i.e., it neither reconciles, nor regenerates, nor by itself renders us accepted before God.
From this it is evident that we are justified before God by faith alone [i.e., it obtains the remission of sins and grace for Christ's sake and regenerates us. Likewise, it is quite clear that by faith alone the Holy Ghost is received; again, that our works and this inchoate fulfilling of the Law do not by themselves please God. Now, even if I abound in good works like Paul or Peter, I must seek my righteousness elsewhere, namely, in the promise of the grace of Christ, again, if only faith calms the conscience, it must, indeed be certain that only faith justifies before God. For, if we wish to teach correctly, we must adhere to this, that we are accepted with God not on account of the Law, not on account of works, but for Christ's sake. For the honor, due Christ, must not be given to the Law or our-miserable works.] because by faith alone we receive remission of sins and reconciliation, because reconciliation or justification is a matter promised for Christ's sake, and not for the sake of the Law. Therefore it is received by faith alone, although, when the Holy Ghost is given, the fulfilling of the Law follows.
Article IV (Reply to the Arguments of the Adversaries) §1 반대자들의 논거에 대한 반박: 율법과 약속의 구별
Now, when the grounds of this case have been understood, namely, the distinction between the Law and the promises, or the Gospel, it will be easy to resolve the objections of the adversaries. For they cite passages concerning the Law and works, and omit passages concerning the promises. But a reply can once for all be made to all opinions concerning the Law, namely, that the Law cannot be observed without Christ, and that if civil works are wrought without Christ, they do not please God. [God is not pleased with the person.] Wherefore, when works are commended, it is necessary to add that faith is required, that they are commended on account of faith, that they are the fruits and testimonies of faith. [This our doctrine is, indeed, plain; it need not fear the light, and may be held against the Holy Scriptures. We have also clearly and correctly presented it here, if any will receive instruction and not knowingly deny the truth. For rightly to understand the benefit of Christ and the great treasure of the Gospel (which Paul extols so greatly), we must separate, on the one hand, the promise of God and the grace that is offered, and, on the other hand the Law, as far as the heavens are from the earth. In shaky matters many explanations are needed, but in a good matter one or two thoroughgoing explanations dissolve all objections which men think they can raise.] Ambiguous and dangerous cases produce many and various solutions. For the judgment of the ancient poet is true: "An unjust cause, being In Itself sick, requires skilfully applied remedies." But in just and sure cases one or two explanations derived from the sources correct all things that seem to offend. This occurs also in this case of ours. For the rule which I have just recited, explains all the passages that are cited concerning the Law and works [namely, that without Christ the Law cannot be truly observed, and although external works may be performed, still the person doing them does not please God outside of Christ]. For we acknowledge that Scripture teaches in some places the Law, and in other places the Gospel, or the gratuitous promise of the remission of sins for Christ's sake. But our adversaries absolutely abolish the free promise when they deny that faith justifies, and teach that for the sake of love and of our works we receive remission of sins and reconciliation. If the remission of sins depends upon the condition of our works, it is altogether uncertain. [For we can never be certain whether we do enough works, or whether our works are sufficiently holy and pure. Thus, too, the forgiveness of sins is made uncertain, and the promise of God perishes, as Paul says, Rom. 4, 14: The promise is made of none effect, and everything is rendered uncertain.] Therefore the promise will be abolished. Hence we refer godly minds to the consideration of the promises, and we teach concerning the free remission of sins and concerning reconciliation, which occurs through faith in Christ. Afterwards we add also the doctrine of the Law. [Not that by the Law we merit the remission of sins, or that for the sake of the Law we are accepted with God, but because God requires good works.] And it is necessary to divide these things aright, as Paul says, 2 Tim. 2, 15. We must see what Scripture ascribes to the Law, and what to the promises. For it praises works in such a way as not to remove the free promise [as to place the promise of God and the true treasure, Christ, a thousand leagues above it].
Article IV (Reply to the Arguments of the Adversaries) §2 선행을 행해야 하는 이유와 상급·공로의 가르침
For good works are to be done on account of God's command, likewise for the exercise of faith [as Paul says, Eph. 2, 10: We are His workmanship, created in Christ Jesus unto good works], and on account of confession and giving of thanks. For these reasons good works ought necessarily to be done, which, although they are done in the flesh not as yet entirely renewed, that retards the movements of the Holy Ghost, and imparts some of its uncleanness, yet, on account of Christ, are holy, divine works, sacrifices, and acts pertaining to the government of Christ, who thus displays His kingdom before this world. For in these He sanctifies hearts and represses the devil, and, in order to retain the Gospel among men, openly opposes to the kingdom of the devil the confession of saints, and, in our weakness, declares His power. The dangers, labors, and sermons of the Apostle Paul, of Athanasius, Augustine, and the like, who taught the churches, are holy works, are true sacrifices acceptable to God, are contests of Christ through which He repressed the devil, and drove him from those who believed. David's labors, in waging wars and in his home government, are holy works, are true sacrifices, are contests of God, defending the people who had the Word of God against the devil, in order that the knowledge of God might not be entirely extinguished on earth. We think thus also concerning every good work in the humblest callings and in private affairs. Through these works Christ celebrates His victory over the devil, just as the distribution of alms by the Corinthians, 1 Cor. 16, 1, was a holy work and a sacrifice and contest of Christ against the devil, who labors that nothing may be done for the praise of God. To disparage such works, the confession of doctrine, affliction, works of love, mortifications of the flesh would be indeed to disparage the outward government of Christ's kingdom among men. Here also we add something concerning rewards and merits. We teach that rewards have been offered and promised to the works of believers. We teach that good works are meritorious, not for the remission of sins, for grace or justification (for these we obtain only by faith), but for other rewards, bodily and spiritual, in this life and after this life because Paul says, 1 Cor. 3, 8: Every man shall receive his own reward, according to his own labor. There will, therefore, be different rewards according to different labors. But the remission of sins is alike and equal to all, just as Christ is one, and is offered freely to all who believe that for Christ's sake their sins are remitted. Therefore the remission of sins and justification are received only by faith, and not on account of any works, as is evident in the terrors of conscience, because none of our works can be opposed to God's wrath, as Paul clearly says, Rom. 5, 1: Being justified by faith, toe have peace with God through our Lord Jesus Christ, by whom also we have access by faith, etc. But because faith makes sons of God, it also makes coheirs with Christ. Therefore, because by our works we do not merit justification, through which we are made sons of God, and coheirs with Christ, we do not by our works merit eternal life; for faith obtains this, because faith justifies us and has a reconciled God. But eternal life is due the justified, according to the passage Rom. 8, 30: Whom He justified, them He also glorified. Paul, Eph. 6, 2, commends to us the commandment concerning honoring parents, by mention of the reward which is added to that commandment where he does not mean that obedience to parents justifies us before God, but that, when it occurs in those who have been justified, it merits other great rewards. Yet God exercises His saints variously, and often defers the rewards of the righteousness of works in order that they may learn not to trust in their own righteousness, and may learn to seek the will of God rather than the rewards, as appears in Job, in Christ, and other saints. And of this, many psalms teach us, which console us against the happiness of the wicked, as Ps. 37, 1: Neither be thou envious. And Christ says, Matt. 5, 10: Blessed are they which are persecuted for righteousness' sake; for theirs is the kingdom of heaven. By these praises of good works, believers are undoubtedly moved to do good works. Meanwhile, the doctrine of repentance is also proclaimed against the godless, whose works are wicked; and the wrath of God is displayed, which He has threatened all who do not repent. We therefore praise and require good works, and show many reasons why they ought to be done.
Article IV (Reply to the Arguments of the Adversaries) §3 믿음에서 나오는 행위와 행위에 관한 불경건한 견해
Thus of works Paul also teaches when he says, Rom. 4, 9 sq., that Abraham received circumcision, not in order that by this work he might be justified; for by faith he had already attained it that he was accounted righteous. But circumcision was added in order that he might have in his body a written sign, admonished by which he might exercise faith, and by which also he might confess his faith before others, and by his testimony might invite others to believe. By faith Abel offered unto God a more excellent sacrifice, Heb. 11, 4. Because, therefore, he was just by faith, the sacrifice which he made was pleasing to God, not that by this work he merited the remission of sins and grace, but that he exercised his faith and showed it to others, in order to invite them to believe. Although in this way good works ought to follow faith, men who cannot believe and be sure that for Christ's sake they are freely forgiven, and that freely for Christ's sake they have a reconciled God, employ works far otherwise. When they see the works of saints, they judge in a human manner that saints have merited the remission of sins and grace through these works. Accordingly, they imitate them, and think that through similar works they merit the remission of sins and grace; they think that through these works they appease the wrath of God, and attain that for the sake of these works they are accounted righteous. This godless opinion concerning works we condemn. In the first place, because it obscures the glory of Christ when men offer to God these works as a price and propitiation. This honor, due to Christ alone, is ascribed to our works. Secondly, they nevertheless do not find, in these works, peace of conscience, but in true terrors, heaping up works upon works, they at length despair because they find no work sufficiently pure [sufficiently important and precious to propitiate God, to obtain with certainty eternal life, in a word, to tranquilize and pacify the conscience]. The Law always accuses, and produces wrath. Thirdly, such persons never attain the knowledge of God [nor of His will]; for, as in anger they flee from God, who judges and afflicts them, they never believe that they are heard. But faith manifests the presence of God, since it is certain that God freely forgives and hears us.
Article IV (Reply to the Arguments of the Adversaries) §4 세상에 늘 있어 온 행위에 관한 불경건한 견해
Moreover, this godless opinion concerning works always has existed in the world [sticks to the world quite tightly]. The heathen had sacrifices, derived from the fathers. They imitated their works. Their faith they did not retain, but thought that the works were a propitiation and price on account of which God would be reconciled to them. The people in the law [the Israelites] imitated sacrifices with the opinion that by means of these works they would appease God, so to say, _ex opere operato_. We see here how earnestly the prophets rebuke the people: Ps. 50, 8: I will not reprove thee for thy sacrifices, and Jer. 7, 22: I spake not unto your fathers concerning burnt offerings. Such passages condemn not works, which God certainly had commanded as outward exercises in this government, but they condemn the godless opinion according to which they thought that by these works they appeased the wrath of God, and thus cast away faith. And because no works pacify the conscience, new works, in addition to God's commands, were from time to time devised [the hypocrites nevertheless used to invent one work after another, one sacrifice after another, by a blind guess and in reckless wantonness, and all this without the word and command of God, with wicked conscience as we have seen in the Papacy]. The people of Israel had seen the prophets sacrificing on high places [and in groves]. Besides, the examples of the saints very greatly move the minds of those, hoping by similar works to obtain grace just as these saints obtained it. [But the saints believed.] Wherefore the people began, with remarkable zeal, to imitate this work, in order that by such a work [they might appease the wrath of God] they might merit remission of sins, grace, and righteousness. But the prophets had been sacrificing on high places, not that by these works they might merit the remission of sins and grace, but because on these places they taught, and, accordingly, presented there a testimony of their faith. The people had heard that Abraham had sacrificed his son. Wherefore they also, in order to appease God by a most cruel and difficult work, put to death their sons. But Abraham did not sacrifice his son with the opinion that this work was a price and propitiatory work for the sake of which he was accounted righteous. Thus in the Church the Lord's Supper was instituted that by remembrance of the promises of Christ, of which we are admonished in this sign, faith might be strengthened in us, and we might publicly confess our faith, and proclaim the benefits of Christ, as Paul says, 1 Cor. 11, 26: As often as ye eat this bread and drink this cup, ye do show the Lord's death, etc. But our adversaries contend that the mass is a work that justifies us _ex opere operato_, and removes the guilt and liability to punishment in those for whom it is celebrated, for thus writes Gabriel.
Article IV (Reply to the Arguments of the Adversaries) §5 교부들의 본보기와 그리스도의 중보자 영예
Anthony, Bernard, Dominicus, Franciscus, and other holy Fathers selected a certain kind of life either for the sake of study [of more readily reading the Holy Scriptures] or other useful exercises. In the mean time they believed that by faith they were accounted righteous for Christ's sake, and that God was gracious to them, not on account of those exercises of their own. But the multitude since then has imitated not the faith of the Fathers, but their example without faith, in order that by such works they might merit the remission of sins, grace, and righteousness: they did not believe that they received these freely on account of Christ as Propitiator. [Thus the human mind always exalts works too highly, and puts them in the wrong place. And this error the Gospel reproves which teaches that men are accounted righteous not for the sake of the Law, but for the sake of Christ alone. Christ, however, is apprehended by faith alone; wherefore we are accounted righteous by faith alone for Christ's sake.] Thus the world judges of all works that they are a propitiation by which God is appeased; that they are a price because of which we are accounted righteous. It does not believe that Christ is Propitiator; it does not believe that by faith we freely attain that we are accounted righteous for Christ's sake. And, nevertheless, since works cannot pacify the conscience, others are continually chosen, new rites are performed, new vows made, and new orders of monks formed beyond the command of God, in order that some great work may be sought which may be set against the wrath and judgment of God. Contrary to Scripture, the adversaries uphold these godless opinions concerning works. But to ascribe to our works these things, namely, that they are a propitiation, that they merit the remission of sins and grace that for the sake of these and not by faith for the sake of Christ as Propitiator we are accounted righteous before God, what else is this than to deny Christ the honor of Mediator and Propitiator? Although, therefore, we believe and teach that good works must necessarily be done (for the inchoate fulfilling of the Law ought to follow faith), nevertheless we give to Christ His own honor. We believe and teach that by faith, for Christ's sake, we are accounted righteous before God, that we are not accounted righteous because of works without Christ as Mediator, that by works we do not merit the remission of sins, grace, and righteousness, that we cannot set our works against the wrath and justice of God, that works cannot overcome the terrors of sin, but that the terrors of sin are overcome by faith alone, that only Christ the Mediator is to be presented by faith against the wrath and judgment of God. If any one think differently, he does not give Christ due honor, who has been set forth that He might be a Propitiator, that through Him we might have access to the Father. We are speaking now of the righteousness through which we treat with God not with men, but by which we apprehend grace and peace of conscience. Conscience however, cannot be pacified before God, unless by faith alone, which is certain that God for Christ's sake is reconciled to us, according to Rom. 5, 1: Being justified by faith, we have peace because justification is only a matter freely promised for Christ's sake, and therefore is always received before God by faith alone.
Article IV (Reply to the Arguments of the Adversaries) §6 고린도전서 13장 2절에 대한 반박
Now, then, we will reply to those passages which the adversaries cite, in order to prove that we are justified by love and works. From 1 Cor. 13, 2 they cite: Though I have all faith, etc., and hove not charity, I am nothing. And here they triumph greatly. Paul testifies to the entire Church, they say, that faith alone does not justify. But a reply is easy after we have shown above what we hold concerning love and works. This passage of Paul requires love. We also require this. For we have said above that renewal and the inchoate fulfilling of the Law must exist in us, according to Jer. 31, 33: 1 will put My Law in their inward parts, and write it in their hearts. If any one should cast away love, even though he have great faith, yet he does not retain it, for he does not retain the Holy Ghost [he becomes cold and is now again fleshly, without Spirit and faith; for the Holy Ghost is not where Christian love and other fruits of the Spirit are not]. Nor indeed does Paul in this passage treat of the mode of justification, but he writes to those who, after they had been justified, should be urged to bring forth good fruits lest they might lose the Holy Ghost. The adversaries, furthermore, treat the matter preposterously: they cite this one passage, in which Paul teaches concerning fruits, they omit very many other passages, in which in a regular order he discusses the mode of justification. Besides, they always add a correction to the other passages, which treat of faith, namely, that they ought to be understood as applying to _fides formata_. Here they add no correction that there is also need of the faith that holds that we are accounted righteous for the sake of Christ as Propitiator. Thus the adversaries exclude Christ from justification, and teach only a righteousness of the Law. But let us return to Paul. No one can infer anything more from this text than that love is necessary. This we confess. So also not to commit theft is necessary. But the reasoning will not be correct if some one would desire to frame thence an argument such as this: "Not to commit theft is necessary. Therefore, not to commit theft justifies." Because justification is not the approval of a certain work, but of the entire person. Hence this passage from Paul does not harm us; only the adversaries must not in imagination add to it whatever they please. For he does not say that love justifies, but: ["And if I have not love"] "I am nothing," namely, that faith, however great it may have been, is extinguished. He does not say that love overcomes the terrors of sin and of death that we can set our love against the wrath and judgment of God, that our love satisfies God's Law, that without Christ as Propitiator we have access, by our love, to God, that by our love we receive the promised remission of sins. Paul says nothing of this. He does not, therefore, think that love justifies, because we are justified only when we apprehend Christ as Propitiator, and believe that for Christ's sake God is reconciled to us. Neither is justification even to be dreamed of with the omission of Christ as Propitiator. If there be no need of Christ, if by our love we can overcome death, if by our love, without Christ as Propitiator' we have access to God, then let our adversaries remove the promise concerning Christ, then let them abolish the Gospel [which teaches that we have access to God through Christ as Propitiator, and that we are accepted not for the sake of our fulfilling of the Law, but for Christ's sake]. The adversaries corrupt very many passages, because they bring to them their own opinions, and do not derive the meaning from the passages themselves. For what difficulty is there in this passage if we remove the interpretation which the adversaries, who do not understand what justification is or how it occurs [what faith is, what Christ is, or how a man is justified before God], out of their own mind attach to it? The Corinthians, being justified before, had received many excellent gifts. In the beginning they glowed with zeal, just as is generally the case. Then dissensions [factions and sects] began to arise among them as Paul indicates; they began to dislike good teachers. Accordingly, Paul reproves them, recalling them [to unity and] to offices of love. Although these are necessary, yet it would be foolish to imagine that works of the Second Table, through which we have to do with man and not properly with God, justify us. But in justification we have to treat with God; His wrath must be appeased, and conscience must be pacified with respect to God. None of these occur through the works of the Second Table [by love, but only by faith, which apprehends Christ and the promise of God. However, it is true that losing love involves losing the Spirit and faith. And thus Paul says: If I have not love, I am nothing. But he does not add the affirmative statement, that love justifies in the sight of God].
Article IV (Reply to the Arguments of the Adversaries) §7 사랑이 믿음보다 앞선다는 반론에 대한 반박
But they object that love is preferred to faith and hope. For Paul says, 1 Cor. 13, 13: The greatest of these is charity. Now, it is reasonable that the greatest and chief virtue should justify, although Paul, in this passage, properly speaks of love towards one's neighbor, and indicates that love is the greatest, because it has most fruits. Faith and hope have to do only with God; but love has infinite offices externally towards men. [Love goes forth upon earth among the people, and does much good, by consoling, teaching, instructing, helping, counseling privately and publicly.] Nevertheless, let us, indeed, grant to the adversaries that love towards God and our neighbor is the greatest virtue, because the chief commandment is this: Thou shalt love the Lord, thy God Matt. 22, 37. But how will they infer thence that love justifies? The greatest virtue, they say, justifies. By no means. [It would be true if we had a gracious God because of our virtue. Now, it was proven above that we are accepted and justified for Christ's sake, not because of our virtue, for our virtue is impure.] For just as even the greatest or first Law does not justify, so also the greatest virtue of the Law does not justify. [For, as the Law and virtue is higher, and our ability to do the same proportionately lower, we are not righteous because of love.] But that virtue justifies which apprehends Christ, which communicates to us Christ's merits, by which we receive grace and peace from God. But this virtue is faith. For as it has been often said, faith is not only knowledge, but much rather willing to receive or apprehend those things which are offered in the promise concerning Christ. Moreover this obedience towards God, namely, to wish to receive the offered promise, is no less a divine service, _latreia_, than is love. God wishes us to believe Him, and to receive from Him blessings, and this He declares to be true divine service. But the adversaries ascribe justification to love because they everywhere teach and require the righteousness of the Law. For we cannot deny that love is the highest work of the Law. And human wisdom gazes at the Law, and seeks in it justification. Accordingly, also the scholastic doctors, great and talented men, proclaim this as the highest work of the Law, and ascribe to this work justification. But deceived by human wisdom, they did not look upon the uncovered, but upon the veiled face of Moses, just as the Pharisees, philosophers, Mahometans. But we preach the foolishness of the Gospel, in which another righteousness is revealed, namely, that for the sake of Christ, as Propitiator, we are accounted righteous, when we believe that for Christ's sake God has been reconciled to us. Neither are we ignorant how far distant this doctrine is from the judgment of reason and of the Law. Nor are we ignorant that the doctrine of the Law concerning love makes a much greater show; for it is wisdom. But we are not ashamed of the foolishness of the Gospel. For the sake of Christ's glory we defend this, and beseech Christ, by His Holy Ghost, to aid us that we may be able to make this clear and manifest.
Article IV (Reply to the Arguments of the Adversaries) §8 골로새서 3장 14절(완전의 띠)에 대한 반박
The adversaries, in the Confutation, have also cited against us Col. 3, 14: Charity, which is the bond of perfectness. From this they infer that love justifies because it renders men perfect. Although a reply concerning perfection could here be made in many ways, yet we will simply recite the meaning of Paul. It is certain that Paul spoke of love towards one's neighbor. Neither must we indeed think that Paul would ascribe either justification or perfection to the works of the Second Table, rather than to those of the First. And if love render men perfect, there will then be no need of Christ as Propitiator, [However, Paul teaches in all places that we are accepted on account of Christ, and not on account of our love, or our works, or of the Law; for no saint (as was stated before) perfectly fulfils the Law. Therefore since he in all places writes and teaches that in this life there is no perfection in our works, it is not to be thought that he speaks here of personal perfection.] for faith apprehends Christ only as Propitiator. This, however, is far distant from the meaning of Paul, who never suffers Christ to be excluded as Propitiator. Therefore he speaks not of personal perfection, but of the integrity common to the Church [concerning the unity of the Church and the word which they interpret as perfection means nothing else than to be not rent]. For on this account he says that love is a bond or connection, to signify that he speaks of the binding and joining together, with each other, of the many members of the Church. For just as in all families and in all states concord should be nourished by mutual offices, and tranquillity cannot be retained unless men overlook and forgive certain mistakes among themselves; so Paul commands that there should be love in the Church in order that it may preserve concord, bear with the harsher manners of brethren as there is need, overlook certain less serious mistakes, lest the Church fly apart into various schisms, and enmities and factions and heresies arise from the schisms.
Article IV (Reply to the Arguments of the Adversaries) §9 교회의 화합과 베드로전서 4장 8절에 대한 반박
For concord must necessarily he rent asunder whenever either the bishops impose [without cause] upon the people heavier burdens, or have no respect to weakness in the people. And dissensions arise when the people judge too severely [quickly censure and criticize] concerning the conduct [walk and life] of teachers [bishops or preachers], or despise the teachers because of certain less serious faults; for then both another kind of doctrine and other teachers are sought after. On the other hand, perfection, i.e., the integrity of the Church, is preserved, when the strong bear with the weak, when the people take in good part some faults in the conduct of their teachers [have patience also with their preachers], when the bishops make some allowances for the weakness of the people [know how to exercise forbearance to the people, according to circumstances, with respect to all kinds of weaknesses and faults]. Of these precepts of equity the books of all the wise are full, namely, that in every day life we should make many allowances mutually for the sake of common tranquillity. And of this Paul frequently teaches both here and elsewhere. Wherefore the adversaries argue indiscreetly from the term "perfection" that love justifies, while Paul speaks of common integrity and tranquillity. And thus Ambrose interprets this passage: Just as a building is said to be perfect or entire when all its parts are fitly joined together with one another. Moreover, it is disgraceful for the adversaries to preach so much concerning love while they nowhere exhibit it. What are they now doing? They are rending asunder churches, they are writing laws in blood, and are proposing to the most clement prince, the Emperor, that these should be promulgated; they are slaughtering priests and other good men, if any one have [even] slightly intimated that he does not entirely approve some manifest abuse. [They wish all dead who say a single word against their godless doctrine.] These things are not consistent with those declamations of love, which if the adversaries would follow, the churches would be tranquil and the state have peace. For these tumults would be quieted if the adversaries would not insist with too much bitterness [from sheer vengeful spite and pharisaical envy, against the truth which they have perceived] upon certain traditions, useless for godliness, most of which not even those very persons observe who most earnestly defend them. But they easily forgive themselves, and yet do not likewise forgive others, according to the passage in the poet: I forgive myself, Maevius said. But this is very far distant from those encomiums of love which they here recite from Paul, nor do they understand the word any more than the walls which give it back. From Peter they cite also this sentence, 1 Pet. 4, 8: Charity shall cover the multitude of sins. It is evident that also Peter speaks of love towards one's neighbor, because he joins this passage to the precept by which he commands that they should love one another. Neither could it have come into the mind of any apostle that our love overcomes sin and death; that love is the propitiation on account of which to the exclusion of Christ as Mediator, God is reconciled; that love is righteousness without Christ as Mediator. For this love, if there would be any, would be a righteousness of the Law, and not of the Gospel, which promises to us reconciliation and righteousness if we believe that, for the sake of Christ as Propitiator, the Father has been reconciled, and that the merits of Christ are bestowed upon us. Peter, accordingly, urges us, a little before, to come to Christ that we may be built upon Christ. And he adds, 1 Pet. 2, 4-6: He that believeth on Him shall not be confounded. When God judges and convicts us, our love does not free us from confusion [from our works and lives, we truly suffer shame]. But faith in Christ liberates us in these fears, because we know that for Christ's sake we are forgiven.
Article IV (Reply to the Arguments of the Adversaries) §10 잠언 10장 12절과 야고보서 2장 24절에 대한 반박
Besides, this sentence concerning love is derived from Prov. 10,12, where the antithesis clearly shows how it ought to be understood: Hatred stirreth up strifes; but love covereth all sins. It teaches precisely the same thing as that passage of Paul taken from Colossians, that if any dissensions would occur, they should be moderated and settled by our equitable and lenient conduct. Dissensions, it says, increase by means of hatred, as we often see that from the most trifling offenses tragedies arise [from the smallest sparks a great conflagration arises]. Certain trifling offenses occurred between Caius Caesar and Pompey, in which, if the one had yielded a very little to the other, civil war would not have arisen. But while each indulged his own hatred, from a matter of no account the greatest commotions arose. And many heresies have arisen in the Church only from the hatred of the teachers. Therefore it does not refer to a person's own faults, but to the faults of others, when it says: Charity covereth sins, namely, those of others, and that, too, among men, i.e., even though these offenses occur, yet love overlooks them, forgives, yields, and does not carry all things to the extremity of justice. Peter, therefore, does not mean that love merits in God's sight the remission of sins, that it is a propitiation to the exclusion of Christ as Mediator, that it regenerates and justifies, but that it is not morose, harsh, intractable towards men, that it overlooks some mistakes of its friends, that it takes in good part even the harsher manners of others, just as the well-known maxim enjoins: Know, but do rot hate, the manners of a fiend. Nor was it without design that the apostle taught so frequently concerning this office what the philosophers call epieicheia, leniency. For this virtue is necessary for retaining public harmony [in the Church and the civil government], which cannot last unless pastors and Churches mutually overlook and pardon many things [if they want to be extremely particular about every defect, and do not allow many things to flow by without noticing them]. From James they cite 2, 24: Ye see, then how by works a man is justified, and not by faith alone. Nor is any other passage supposed to be more contrary to our belief. But the reply is easy and plain. If the adversaries do not attach their own opinions concerning the merits of works, the words of James have in them nothing that is of disadvantage. But wherever there is mention of works, the adversaries add falsely their own godless opinions, that by means of good works we merit the remission of sins; that good works are a propitiation and price on account of which God is reconciled to us; that good works overcome the terrors of sin and of death; that good works are accepted in God's sight on account of their goodness; and that they do not need mercy and Christ as Propitiator. None of all these things came into the mind of James, which the adversaries nevertheless, defend under the pretext of this passage of James. In the first place, then, we must ponder this, namely, that the passage is more against the adversaries than against us. For the adversaries teach that man is justified by love and works. Of faith, by which we apprehend Christ as Propitiator, they say nothing. Yea they condemn this faith; nor do they condemn it only in sentences and writings, but also by the sword and capital punishments they endeavor to exterminate it in the Church. How much better does James teach, who does not omit faith, or present love in preference to faith, but retains faith, so that in justification Christ may not be excluded as Propitiator! Just as Paul also, when he treats of the sum of the Christian life, includes faith and love, 1 Tim. 1, 5: The end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned. Secondly, the subject itself declares that here such works are spoken of as follow faith, and show that faith is not dead, but living and efficacious in the heart. James, therefore, did not believe that by good works we merit the remission of sins and grace. For he speaks of the works of those who have been justified, who have already been reconciled and accepted, and have obtained remission of sins. Wherefore the adversaries err when they infer that James teaches that we merit remission of sins and grace by good works, and that by our works we have access to God, without Christ as Propitiator.
Apol. IV §1 (Part 8) Article IV: Of Justification (Reply, 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.
art04d §2 Article IV: Reply to the Arguments of the Adversaries (Part 8-9)
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.
art04d §4 Article IV: Reply to the Arguments of the Adversaries (Part 8-9)
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.
art04d §5 Article IV: Reply to the Arguments of the Adversaries (Part 8-9)
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.]
art04d §7 Article IV: Reply to the Arguments of the Adversaries (Part 8-9)
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.
art04d §8 Article IV: Reply to the Arguments of the Adversaries (Part 8-9)
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.
art04d §9 Article IV: Reply to the Arguments of the Adversaries (Part 8-9)
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.
art04d §10 Article IV: Reply to the Arguments of the Adversaries (Part 8-9)
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.
art04d §11 Article IV: Reply to the Arguments of the Adversaries (Part 8-9)
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.
art04d §12 Article IV: Reply to the Arguments of the Adversaries (Part 8-9)
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.
art04d §14 Article IV: Reply to the Arguments of the Adversaries (Part 8-9)
Another mode of justification is handed down by the scholastic theologians when they teach that we are righteous through a habit infused by God, which is love, and that, aided by this habit, we observe the Law of God outwardly and inwardly and that this fulfilling of the Law is worthy of grace and of eternal life. This doctrine is plainly the doctrine of the Law. For that is true which the Law says: Thou shalt love the Lord, thy God, etc., Deut. 6, 5. Thou shalt love thy neighbor Lev. 19, 18. Love is, therefore, the fulfilling of the Law.
art04e §1 Article IV: Reply to the Arguments of the Adversaries (Part 10)
Here belongs also the declaration of Christ, Luke 17, 10: So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants. These words clearly declare that God saves by mercy and on account of His promise, not that it is due on account of the value of our works. But at this point the adversaries play wonderfully with the words of Christ. In the first place, they make an antistrophe and turn it against us. Much more, they say, can it be said: "If we have believed all things, say, We are unprofitable servants." Then they add that works are of no profit to God, but are not without profit to us. See how the puerile study of sophistry delights the adversaries, and although these absurdities do not deserve a refutation, nevertheless we will reply to them in a few words. The antistrophe is defective. For, in the first place, the adversaries are deceived in regard to the term faith; because, if it would signify that knowledge of the history which is also in the wicked and in devils, the adversaries would be correct in arguing that faith is unprofitable when they say: "When we have believed all things, say, We are unprofitable servants." But we are speaking, not of the knowledge of the history, but of confidence in the promise and mercy of God. And this confidence in the promise confesses that we are unprofitable servants; yea, this confession that our works are unworthy is the very voice of faith, as appears in this example of Daniel, 9, 18, which we cited a little above: We do not present our supplications before Thee for our righteousnesses, etc. For faith saves because it apprehends mercy, or the promise of grace, even though our works are unworthy; and, thus understood, namely that our works are unworthy, the antistrophe does not injure us: "When ye shall have believed all things, say, We are unprofitable servants"; for that we are saved by mercy, we teach with the entire Church. But if they mean to argue from the similar: When you have done all things, do not trust in your works, so also, when you have believed all things, do not trust in the divine promise there is no connection. [The inference is wrong: "Works do not help; therefore, faith also does not help." We must give the uncultured men a homely illustration: It does not follow that because a half-farthing does not help, therefore a florin also does not help. Just as the florins is of much higher denomination and value than the half-farthing, so also should it be understood that faith is much higher and more efficacious than works. Not that faith helps because of its worth, but because it trusts in God's promises and mercy. Faith is strong, not because of its worthiness, but because of the divine promise.] For they are very dissimilar, as the causes and objects of confidence in the former proposition are far dissimilar to those of the latter. In the former, confidence is confidence in our own works. In the latter, confidence is confidence in the divine promise. Christ, however, condemns confidence in our works; He does not condemn confidence in His promise. He does not wish us to despair of God's grace and mercy. He accuses our works as unworthy, but does not accuse the promise which freely offers mercy. And here Ambrose says well: grace is to be acknowledged; but nature must not be disregarded. We must trust in the promise of grace and not in our own nature. But the adversaries act in accordance with their custom, and distort, against faith, the judgments which have been given on behalf of faith. [Hence, Christ in this place forbids men to trust in their own works; for they cannot help them. On the other hand, He does not forbid to trust in God's promise. Yea, He requires such trust in the promise of God for the very reason that we are unprofitable servants and works can be of no help. Therefore, the knaves have improperly applied to our trust in the divine promise the words of Christ which treat of trust in our own worthiness. This clearly reveals and defeats their sophistry. May the Lord Christ soon put to shame the sophists who thus mutilate His holy Word! Amen.] We leave, however, these thorny points to the schools. The sophistry is plainly puerile when they interpret "unprofitable servant " as meaning that the works are unprofitable to God, but are profitable to us. Yet Christ speaks concerning that profit which makes God a debtor of grace to us, although it is out of place to discuss here concerning that which is profitable or unprofitable. For "unprofitable servants" means "insufficient," because no one fears God as much, and loves God as much, and believes God as much as he ought. But let us dismiss these frigid cavils of the adversaries, concerning which, if at any time they are brought to the light, prudent men will easily decide what they should judge. They have found a flaw in words which are very plain and clear. But every one sees that in this passage confidence in our own works is condemned.
art04e §2 Article IV: Reply to the Arguments of the Adversaries (Part 10)
Let us, therefore, hold fast to this which the Church confesses, namely, that we are saved by mercy. And lest any one may here think: "If we are to be saved by mercy, hope will be uncertain, if in those who obtain salvation nothing precedes by which they may be distinguished from those who do not obtain it," we must give him a satisfactory answer. For the scholastics, moved by this reason, seem to have devised the _meritum condigni_. For this consideration can greatly exercise the human mind. We will therefore reply briefly. For the very reason that hope may be sure, for the very reason that there may be an antecedent distinction between those who obtain salvation, and those who do not obtain it, it is necessary firmly to hold that we are saved by mercy. When this is expressed thus unqualifiedly, it seems absurd. For in civil courts and in human judgment, that which is of right or of debt is certain, and mercy is uncertain. But the matter is different with respect to God's judgment; for here mercy has a clear and certain promise and command from God. For the Gospel is properly that command which enjoins us to believe that God is propitious to us for Christ's sake. For God sent not His Son into the world to condemn the world, but that the world through Him might be saved, John 3, 17. 18. As often, therefore, as mercy is spoken of, faith in the promise must be added; and this faith produces sure hope, because it relies upon the Word and command of God. If hope would rely upon works, then, indeed, it would be uncertain, because works cannot pacify the conscience, as has been said above frequently. And this faith makes a distinction between those who obtain salvation, and those who do not obtain it. Faith makes the distinction between the worthy and the unworthy, because eternal life has been promised to the justified; and faith justifies.
art04e §3 Article IV: Reply to the Arguments of the Adversaries (Part 10)
But here again the adversaries will cry out that there is no need of good works if they do not merit eternal life. These calumnies we have refuted above. Of course, it is necessary to do good works. We say that eternal life has been promised to the justified. But those who walk according to the flesh retain neither faith nor righteousness. We are for this very end justified, that, being righteous we may begin to do good works and to obey God's Law. We are regenerated and receive the Holy Ghost for the very end that the new life may produce new works, new dispositions, the fear and love of God, hatred of concupiscence, etc. This faith of which we speak arises in repentance, and ought to be established and grow in the midst of good works, temptations, and dangers, so that we may continually be the more firmly persuaded that God for Christ's sake cares for us, forgives us, hears us. This is not learned with out many and great struggles. How often is conscience aroused, how often does it incite even to despair when it brings to view sins, either old or new, or the impurity of our nature! This handwriting is not blotted out without a great struggle, in which experience testifies what a difficult matter faith is. And while we are cheered in the midst of the terrors and receive consolation, other spiritual movements at the same time grow, the knowledge of God, fear of God, hope, love of God; and we are regenerated, as Paul says, Col. 3, 10 and 2 Cor. 3, 18, in the knowledge of God, and, beholding the glory of the Lord, are changed into the same image, i.e., we receive the true knowledge of God, so that we truly fear Him, truly trust that we are cared for and that we are heard by Him. This regeneration is, as it were, the beginning of eternal life, as Paul says, Rom. 8, 10: If Christ be in you, the body is dead because of sin; but the Spirit is life because of righteousness. And 2 Cor. 5, 2. 3: We are clothed upon, if so be that, being clothed, we shall not be found naked. From these statements the candid reader can judge that we certainly require good works, since we teach that this faith arises in repentance, and in repentance ought continually to increase; and in these matters we place Christian and spiritual perfection, if repentance and faith grow together in repentance. This can be better understood by the godly than those things which are taught by the adversaries concerning contemplation or perfection. Just as, however, justification pertains to faith, so also life eternal pertains to faith. And Peter says, 1 Pet. 1, 9: Receiving the end, or fruit, of your faith, the salvation of your souls. For the adversaries confess that the justified are children of God and coheirs of Christ. Afterwards works, because on account of faith they please God, merit other bodily and spiritual rewards. For there will be distinctions in the glory of the saints.
art04e §4 Article IV: Reply to the Arguments of the Adversaries (Part 10)
But here the adversaries reply that eternal life is called a reward,
and that therefore it is merited _de condigno_ by good works. We
reply briefly and plainly: Paul, Rom. 6, 23, calls eternal life a
gift, because by the righteousness presented for Christ's sake, we
are made at the same time sons of God and coheirs of Christ, as John
says, 3, 36: He that believeth on the Son hath everlasting life. And
Augustine says, as also do very many others who follow him: God
crowns His gifts in us. Elsewhere indeed, Luke 5, 23, it is written:
Your reward is great in heaven. If these passages seem to the
adversaries to conflict, they themselves may explain them. But they
are not fair judges; for they omit the word gift. They omit also the
sources of the entire matter [the chief part, how we are justified
before God, also that Christ remains at all times the Mediator], and
they select the word reward, and most harshly interpret this not only
against Scripture, but also against the usage of the language. Hence
they infer that inasmuch as it is called a reward, our works,
therefore, are such that they ought to be a price for which eternal
life is due. They are, therefore, worthy of grace and life eternal,
and do not stand in need of mercy, or of Christ as Mediator, or of
faith. This logic is altogether new; we hear the term reward, and
therefore are to infer that there is no need of Christ as Mediator,
or of faith having access to God for Christ's sake, and not for the
sake of our works! Who does not see that these are anacoluthons? We
do not contend concerning the term reward. We dispute concerning
this matter, namely, whether good works are of themselves worthy of
grace and of eternal life, or whether they please only on account of
faith, which apprehends Christ as Mediator. Our adversaries not only
ascribe this to works, namely, that they are worthy of grace and of
eternal life, but they also state falsely that they have superfluous
merits, which they can grant to others, and by which they can justify
others, as when monks sell the merits of their orders to others.
These monstrosities they heap up in the manner of Chrysippus, where
this one word reward is heard, namely: "It is called a reward, and
therefore we have works which are a price for which a reward is due;
therefore works please by themselves, and not for the sake of Christ
as Mediator. And since one has more merits than another, therefore
some have superfluous merits. And those who merit them can bestow
these merits upon others." Stop, reader; you have not the whole of
this sorites. For certain sacraments of this donation must be added;
the hood is placed upon the dead. [As the Barefooted monks and other
orders have shamelessly done in placing the hoods of their orders
upon dead bodies.] By such accumulations the blessings brought us in
Christ, and the righteousness of faith have been obscured. [These
are acute and strong arguments, all of which they can spin from the
single word reward, whereby they obscure Christ and faith.]
art04e §5 Article IV: Reply to the Arguments of the Adversaries (Part 10)
But here the adversaries reply that eternal life is called a reward, and that therefore it is merited _de condigno_ by good works. We reply briefly and plainly: Paul, Rom. 6, 23, calls eternal life a gift, because by the righteousness presented for Christ's sake, we are made at the same time sons of God and coheirs of Christ, as John says, 3, 36: He that believeth on the Son hath everlasting life. And Augustine says, as also do very many others who follow him: God crowns His gifts in us. Elsewhere indeed, Luke 5, 23, it is written: Your reward is great in heaven. If these passages seem to the adversaries to conflict, they themselves may explain them. But they are not fair judges; for they omit the word gift. They omit also the sources of the entire matter [the chief part, how we are justified before God, also that Christ remains at all times the Mediator], and they select the word reward, and most harshly interpret this not only against Scripture, but also against the usage of the language. Hence they infer that inasmuch as it is called a reward, our works, therefore, are such that they ought to be a price for which eternal life is due. They are, therefore, worthy of grace and life eternal, and do not stand in need of mercy, or of Christ as Mediator, or of faith. This logic is altogether new; we hear the term reward, and therefore are to infer that there is no need of Christ as Mediator, or of faith having access to God for Christ's sake, and not for the sake of our works! Who does not see that these are anacoluthons? We do not contend concerning the term reward. We dispute concerning this matter, namely, whether good works are of themselves worthy of grace and of eternal life, or whether they please only on account of faith, which apprehends Christ as Mediator. Our adversaries not only ascribe this to works, namely, that they are worthy of grace and of eternal life, but they also state falsely that they have superfluous merits, which they can grant to others, and by which they can justify others, as when monks sell the merits of their orders to others. These monstrosities they heap up in the manner of Chrysippus, where this one word reward is heard, namely: "It is called a reward, and therefore we have works which are a price for which a reward is due; therefore works please by themselves, and not for the sake of Christ as Mediator. And since one has more merits than another, therefore some have superfluous merits. And those who merit them can bestow these merits upon others." Stop, reader; you have not the whole of this sorites. For certain sacraments of this donation must be added; the hood is placed upon the dead. [As the Barefooted monks and other orders have shamelessly done in placing the hoods of their orders upon dead bodies.] By such accumulations the blessings brought us in Christ, and the righteousness of faith have been obscured. [These are acute and strong arguments, all of which they can spin from the single word reward, whereby they obscure Christ and faith.]
art04e §6 Article IV: Reply to the Arguments of the Adversaries (Part 10)
But the adversaries urge that it is the prerogative of good works to merit eternal life, because Paul says, Rom. 2, 5: Who will render to every one according to his works. Likewise v. 10: Glory, honor, and peace to every man that worketh good. John 6, 29: They that have done good [shall come forth] unto the resurrection of life. Matt. 25 36: I was an hungred and ye gave Me meat etc. In these and all similar passages in which works are praised in the Scriptures, it is necessary to understand not only outward works, but also the faith of the heart, because Scripture does not speak of hypocrisy, but of the righteousness of the heart with its fruits. Moreover, as often as mention is made of the Law and of works, we must know that Christ as Mediator is not to be excluded. For He is the end of the Law, and He Himself says, John 16, 5: Without Me ye can do nothing. According to this rule we have said above that all passages concerning works can be judged. Wherefore, when eternal life is granted to works, it is granted to those who have been justified, because no men except justified men, who are led by the Spirit of Christ, can do good works; and without faith and Christ, as Mediator, good works do not please, according to Heb. 11, 6: Without faith it is impossible to please God. When Paul says: He will render to every one according to his works, not only the outward work ought to be understood, but all righteousness or unrighteousness. So: Glory to him that worketh good, i.e., to the righteous. Ye gave Me meat, is cited as the fruit and witness of the righteousness of the heart and of faith, and therefore eternal life is rendered to righteousness. [There it must certainly be acknowledged that Christ means not only the works, but that He desires to have the heart, which He wishes to esteem God aright, and to believe correctly concerning Him, namely, that it is through mercy that it is pleasing to God. Therefore Christ teaches that everlasting life will be given the righteous, as Christ says: The righteous shall go into everlasting life.] In this way Scripture, at the same time with the fruits, embraces the righteousness of the heart. And it often names the fruits, in order that it may be better understood by the inexperienced, and to signify that a new life and regeneration, and not hypocrisy, are required. But regeneration occurs, by faith, in repentance.
art04e §7 Article IV: Reply to the Arguments of the Adversaries (Part 10)
No sane man can judge otherwise, neither do we here affect any idle subtilty, so as to separate the fruits from the righteousness of the heart; if the adversaries would only have conceded that the fruits please because of faith, and of Christ as Mediator, and that by themselves they are not worthy of grace and of eternal life. For in the doctrine of the adversaries we condemn this, that in such passages of Scripture, understood either in a philosophical or a Jewish manner, they abolish the righteousness of faith, and exclude Christ as Mediator. From these passages they infer that works merit grace, sometimes de congruo, and at other times _de condigno_, namely, when love is added; i.e., that they justify, and because they are righteousness they are worthy of eternal life. This error manifestly abolishes the righteousness of faith, which believes that we have access to God for Christ's sake, not for the sake of our works, and that through Christ, as Priest and Mediator, we are led to the Father, and have a reconciled Father, as has been sufficiently said above. And this doctrine concerning the righteousness of faith is not to be neglected in the Church of Christ, because without it the office of Christ cannot be considered, and the doctrine of justification that is left is only a doctrine of the Law. But we should retain the Gospel, and the doctrine concerning the promise, granted for Christ's sake.
art04e §8 Article IV: Reply to the Arguments of the Adversaries (Part 10)
[We are here not seeking an unnecessary subtilty, but there is a
great reason why we must have a reliable account as regards these
questions. For as soon as we concede to the adversaries that works
merit eternal life, they spin from this concession the awkward
teaching that we are able to keep the Law of God, that we are not in
need of mercy, that we are righteous before God, that is, accepted
with God by our works, not for the sake of Christ, that we can also
do works of supererogations namely, more than the Law requires. Thus
the entire teaching concerning faith is suppressed. However, if
there is to be and abide a Christian Church, the pure teaching
concerning Christ, concerning the righteousness of faith, must surely
be preserved. Therefore we must fight against these great
pharisaical errors, in order that we redeem the name of Christ and
the honor of the Gospel and of Christ, and preserve for Christian
hearts a true, permanent, certain consolation. For how is it
possible that a heart or conscience can obtain rest, or hope for
salvation, when in afflictions and in the anguish of death our works
in the judgment and sight of God utterly become dust, unless it
becomes certain by faith that men are saved by mercy, for Christ's
sake, and not for the sake of their works, their fulfilling of the
Law? And, indeed, St. Laurentius, when placed on the gridiron, and
being tortured for Christ's sake did not think that by this work he
was perfectly and absolutely fulfilling the Law, that he was without
sin, that he did not need Christ as Mediator and the mercy of God.
He rested his case, indeed, with the prophet, who says: Enter not
into judgment with Thy servant; for in Thy sight shall no man living
be justified, Ps. 143, 2. Nor did St. Bernard boast that his works
were worthy of eternal life, when he says: _Perdite vixi_, I have led
a sinful life, etc. But he boldly comforts himself, clings to the
promise of grace, and believes that he has remission of sins and life
eternal for Christ's sake, just as Psalm 32, 1 teaches: Blessed is he
whose transgression is forgiven, whose sin is covered. And Paul says,
Rom. 4, 6: David also describeth the blessedness of the man to whom
God imputeth righteousness without works. Paul, then, says that he
is blessed to whom righteousness is imputed through faith in Christ,
even though he have not performed any good works. That is the true,
permanent consolation, by which hearts and consciences can be
confirmed and encouraged, namely that for Christ's sake, through
faith, the remission of sins, righteousness, and life eternal are
given us. Now, if passages which treat of works are understood in
such a manner as to comprise faith, they are not opposed to our
doctrine. And, indeed, it is necessary always to add faith, so as
not to exclude Christ as Mediator. But the fulfilment of the Law
follows faith; for the Holy Ghost is present, who renews life. Let
this suffice concerning this article.]
art04e §10 Article IV: Reply to the Arguments of the Adversaries (Part 10)
And very many other passages they corrupt in the schools because they do not teach the righteousness of faith and because they understand by faith merely a knowledge of the history or of dogmas, and do not understand by it that virtue which apprehends the promise of grace and of righteousness, and which quickens hearts in the terrors of sin and of death. When Paul says, Rom. 10, 10: With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, we think that the adversaries acknowledge here that confession justifies or saves, not _ex opere operato_, but only on account of the faith of the heart. And Paul thus says that confession saves, in order to show what sort of faith obtains eternal life; namely, that which is firm and active. That faith, however, which does not manifest itself in confession is not firm. Thus other good works please on account of faith, as also the prayers of the Church ask that all things may be accepted for Christ's sake. They likewise ask all things for Christ's sake. For it is manifest that at the close of prayers this clause is always added: Through Christ, our Lord. Accordingly, we conclude that we are justified before God, are reconciled to God and regenerated by faith, which in repentance apprehends the promise of grace, and truly quickens the terrified mind, and is convinced that for Christ's sake God is reconciled and propitious to us. And through this faith, says Peter, 1 Ep. 1, 5, we are kept unto salvation ready to be revealed. The knowledge of this faith is necessary to Christians, and brings the most abundant consolation in all afflictions, and displays to us the office of Christ because those who deny that men are justified by faith, and deny that Christ is Mediator and Propitiator, deny the promise of grace and the Gospel. They teach only the doctrine either of reason or of the Law concerning justification. We have shown the origin of this case, so far as can here be done, and have explained the objections of the adversaries. Good men, indeed, will easily judge these things, if they will think, as often as a passage concerning love or works is cited, that the Law cannot be observed without Christ, and that we cannot be justified from the Law, but from the Gospel, that is, from the promise of the grace promised in Christ. And we hope that this discussion, although brief, will be profitable to good men for strengthening faith, and teaching and comforting conscience. For we know that those things which we have said are in harmony with the prophetic and apostolic Scriptures, with the holy Fathers, Ambrose, Augustine and very many others, and with the whole Church of Christ, which certainly confesses that Christ is Propitiator and Justifier.
art04e §12 Article IV: Reply to the Arguments of the Adversaries (Part 10)
And concerning their spirit, a conjecture can be made from the unheard-of cruelty, which it is evident that they have hitherto exercised towards most good men. And in this assembly we have heard that a reverend father, when opinions concerning our Confession were expressed, said in the senate of the Empire that no plan seemed to him better than to make a reply written in blood to the Confession which we had presented written in ink. What more cruel would Phalaris say? Therefore some princes also have judged this expression unworthy to be spoken in such a meeting. Wherefore, although the adversaries claim for themselves the name of the Church, nevertheless we know that the Church of Christ is with those who teach the Gospel of Christ, not with those who defend wicked opinions contrary to the Gospel, as the Lord says, John 10, 21: My sheep hear My voice. And Augustine says: The question is, Where is the Church! What, therefore, are we to do? Are we to seek it in our own words or in the words of its Head our Lord Jesus Christ? I think that we ought to seek it in the words of Him who is Truth, and who knows His own body best. Hence the judgments of our adversaries will not disturb us, since they defend human opinions contrary to the Gospel, contrary to the authority of the holy Fathers, who have written in the Church, and contrary to the testimonies of godly minds.
art04e §13 Article IV: Reply to the Arguments of the Adversaries (Part 10)
And concerning their spirit, a conjecture can be made from the unheard-of cruelty, which it is evident that they have hitherto exercised towards most good men. And in this assembly we have heard that a reverend father, when opinions concerning our Confession were expressed, said in the senate of the Empire that no plan seemed to him better than to make a reply written in blood to the Confession which we had presented written in ink. What more cruel would Phalaris say? Therefore some princes also have judged this expression unworthy to be spoken in such a meeting. Wherefore, although the adversaries claim for themselves the name of the Church, nevertheless we know that the Church of Christ is with those who teach the Gospel of Christ, not with those who defend wicked opinions contrary to the Gospel, as the Lord says, John 10, 21: My sheep hear My voice. And Augustine says: The question is, Where is the Church! What, therefore, are we to do? Are we to seek it in our own words or in the words of its Head our Lord Jesus Christ? I think that we ought to seek it in the words of Him who is Truth, and who knows His own body best. Hence the judgments of our adversaries will not disturb us, since they defend human opinions contrary to the Gospel, contrary to the authority of the holy Fathers, who have written in the Church, and contrary to the testimonies of godly minds.
Apol. VII-VIII §2 Article VII-VIII: Of the Church
And this article has been presented for a necessary reason. [The article of the Church Catholic or Universal, which is gathered together from every nation under the sun, is very comforting and highly necessary.] We see the infinite dangers which threaten the destruction of the Church. In the Church itself, infinite is the multitude of the wicked who oppress it [despise, bitterly hate, and most violently persecute the Word, as, e.g., the Turks, Mohammedans, other tyrants, heretics, etc. For this reason the true teaching and the Church are often so utterly suppressed and disappear, as if there were no Church which has happened under the papacy, it often seems that the Church has completely perished]. Therefore, in order that we may not despair, but may know that the Church will nevertheless remain [until the end of the world], likewise that we may know that, however great the multitude of the wicked is, yet the Church [which is Christ's bride] exists, and that Christ affords those gifts which He has promised to the Church, to forgive sins, to hear prayer, to give the Holy Ghost, this article in the Creed presents us these consolations. And it says church Catholic, in order that we may not understand the Church to be an outward government of certain nations [that the Church is like any other external polity, bound to this or that land, kingdom, or nation, as the Pope of Rome will say], but rather men scattered throughout the whole world [here and there in the world, from the rising to the setting of the sun], who agree concerning the Gospel, and have the same Christ, the same Holy Ghost, and the same Sacraments, whether they have the same or different human traditions. And the gloss upon the Decrees says that the Church in its wide sense embraces good and evil; likewise, that the wicked are in the Church only in name, not in fact; but that the good are in the Church both in fact and in name. And to this effect there are many passages in the Fathers. For Jerome says: The sinner, therefore, who Has been soiled with any blotch cannot be called a member of the Church of Christ, neither can he be said to be subject to Christ.
Apol. VII-VIII §3 Article VII-VIII: Of the Church
Although, therefore, hypocrites and wicked men are members of this true Church according to outward rites [titles and offices], yet when the Church is defined, it is necessary to define that which is the living body of Christ, and which is in name and in fact the Church [which is called the body of Christ, and has fellowship not alone in outward signs, but has gifts in the heart, namely, the Holy Ghost and faith]. And for this there are many reasons. For it is necessary to understand what it is that principally makes us members, and that, living members, of the Church. If we will define the Church only as an outward polity of the good and wicked, men will not understand that the kingdom of Christ is righteousness of heart and the gift of the Holy Ghost [that the kingdom of Christ is spiritual, as nevertheless it is, that therein Christ inwardly rules, strengthens, and comforts hearts, and imparts the Holy Ghost and various spiritual gifts], but they will judge that it is only the outward observance of certain forms of worship and rites. Likewise, what difference will there be between the people of the Law and the Church if the Church is an outward polity? But Paul distinguishes the Church from the people of the Law thus, that the Church is a spiritual people, i.e., that it has been distinguished from the heathen not by civil rites [not in the polity and civil affairs], but that it is the true people of God, regenerated by the Holy Ghost. Among the people of the Law, apart from the promise of Christ, also the carnal seed [all those who by nature were born Jews and Abraham's seed] had promises concerning corporeal things, of government, etc. And because of these even the wicked among them were called the people of God, because God had separated this carnal seed from other nations by certain outward ordinances and promises; and yet, these wicked persons did not please God. But the Gospel [which is preached in the Church] brings not merely the shadow of eternal things, but the eternal things themselves, the Holy Ghost and righteousness, by which we are righteous before God. [But every true Christian is even here upon earth partaker of eternal blessings, even of eternal comfort, of eternal life, and of the Holy Ghost, and of righteousness which is from God, until he will be completely saved in the world to come.]
Apol. VII-VIII §4 Article VII-VIII: Of the Church
Therefore, only those are the people, according to the Gospel, who receive this promise of the Spirit. Besides, the Church is the kingdom of Christ, distinguished from the kingdom of the devil. It is certain, however, that the wicked are in the power of the devil, and members of the kingdom of the devil, as Paul teaches, Eph. 2, 2, when he says that the devil now worketh in the children of disobedience. And Christ says to the Pharisees, who certainly had outward fellowship with the Church, i.e., with the saints among the people of the Law (for they held office, sacrificed, and taught): Ye are of your father, the devil, John 8, 44. Therefore, the Church, which is truly the kingdom of Christ is properly the congregation of saints. For the wicked are ruled by the devil, and are captives of the devil; they are not ruled by the Spirit of Christ.
Apol. VII-VIII §5 Article VII-VIII: Of the Church
But what need is there of words in a manifest matter? [However, the adversaries contradict the plain truth.] If the Church, which is truly the kingdom of Christ, is distinguished from the kingdom of the devil, it follows necessarily that the wicked, since they are in the kingdom of the devil, are not the Church; although in this life, because the kingdom of Christ has not yet been revealed; they are mingled with the Church, and hold offices [as teachers, and other offices] in the Church. Neither are the wicked the kingdom of Christ, for the reason that the revelation has not yet been made. For that is always the kingdom which He quickens by His Spirit, whether it be revealed or be covered by the cross; just as He who has now been glorified is the same Christ who was before afflicted. And with this clearly agree the parables of Christ, who says, Matt. 13, 38, that the good seed are the children of the kingdom, but the tares are the children of the Wicked One. The field, He says, is the world, not the Church. Thus John [Matt. 3,12: He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff] speaks concerning the whole race of the Jews, and says that it will come to pass that the true Church will be separated from that people. Therefore, this passage is more against the adversaries than in favor of them, because it shows that the true and spiritual people is to be separated from the carnal people. Christ also speaks of the outward appearance of the Church when He says, Matt. 13, 47: The kingdom of heaven is like unto a net, likewise, to ten virgins; and He teaches that the Church has been covered by a multitude of evils, in order that this stumbling-block may not offend the pious; likewise, in order that we may know that the Word and Sacraments are efficacious even when administered by the wicked. And meanwhile He teaches that these godless men, although they have the fellowship of outward signs, are nevertheless not the true kingdom of Christ and members of Christ; for they are members of the kingdom of the devil. Neither, indeed, are we dreaming of a Platonic state, as some wickedly charge, but we say that this Church exists, namely, the truly believing and righteous men scattered throughout the whole world [We are speaking not of an imaginary Church, which is to be found nowhere; but we say and know certainly that this Church, wherein saints live, is and abides truly upon earth; namely, that some of God's children are here and there in all the world, in various kingdoms, islands, lands, and cities, from the rising of the sun to its setting, who have truly learned to know Christ and His Gospel.] And we add the marks: the pure doctrine of the Gospel [the ministry or the Gospel] and the Sacraments. And this Church is properly the pillar of the truth, 1 Tim. 3, 15. For it retains the pure Gospel, and, as Paul says, 1 Cor. 3, 11 [: "Other foundation can no man lay than that is laid, which is Jesus Christ"], the foundation, i.e., the true knowledge of Christ and faith. Although among these [in the body which is built upon the true foundation, i.e., upon Christ and faith] there are also many weak persons, who build upon the foundation stubble that will perish, i.e., certain unprofitable opinions [some human thoughts and opinions], which, nevertheless, because they do not overthrow the foundation are both forgiven them and also corrected. And the writings of the holy Fathers testify that sometimes even they built stubble upon the foundation, but that this did not overthrow their faith. But most of those errors which our adversaries defend, overthrow faith, as, their condemnation of the article concerning the remission of sins, in which we say that the remission of sins is received by faith. Likewise it is a manifest and pernicious error when the adversaries teach that men merit the remission of sins by love to God, prior to grace. [In the place of Christ they set up their works, orders, masses, just as the Jews, the heathen, and the Turks intend to be saved by their works.] For this also is to remove "the foundation," i.e., Christ. Likewise, what need will there be of faith if the Sacraments justify _ex opere operato_, without a good disposition on the part of the one using them? [without faith. Now, a person that does not regard faith as necessary has already lost Christ. Again, they set up the worship of saints, call upon them instead of Christ, the Mediator, etc.] But just as the Church has the promise that it will always have the Holy Ghost, so it has also the threatenings that there will be wicked teachers and wolves. But that is the Church in the proper sense which has the Holy Ghost. Although wolves and wicked teachers become rampant [rage and do injury] in the Church, yet they are not properly the kingdom of Christ. Just as Lyra also testifies, when he says: The Church does not consist of men with respect to power, or ecclesiastical or secular dignity, because many princes and archbishops and others of lower rank have been found to have apostatized from the faith. Therefore, the Church consists of those persons in whom there is a true knowledge and confession of faith and truth. What else have we said in our Confession than what Lyra here says [in terms so clear that he could not have spoken more clearly]?
Apol. VII-VIII §6 Article VII-VIII: Of the Church
But the adversaries perhaps require [a new Roman definition], that the Church be defined thus, namely, that it is the supreme outward monarchy of the whole world, in which the Roman pontiff necessarily has unquestioned power, which no one is permitted to dispute or censure [no matter whether he uses it rightly, or misuses it], to frame articles of faith; to abolish, according to his pleasure, the Scriptures [to pervert and interpret them contrary to all divine law, contrary to his own decretals, contrary to all imperial rights, as often, to as great an extent, and whenever it pleases him, to sell indulgences and dispensations for money]; to appoint rites of worship and sacrifices; likewise, to frame such laws as he may wish, and to dispense and exempt from whatever laws he may wish, divine, canonical, or civil; and that from him [as from the vicegerent of Christ] the Emperor and all kings receive, according to the command of Christ, the power and right to hold their kingdoms, from whom, since the Father has subjected all things to Him, it must be understood, this right was transferred to the Pope; therefore the Pope must necessarily be [a God on earth, the supreme Majesty,] lord of the whole world, of all the kingdoms of the world, of all things private and public, and must have absolute power in temporal and spiritual things, and both swords, the spiritual and temporal Besides this definition, not of the Church of Christ but of the papal kingdom, has as its authors not only the canonists, but also Daniel 11 36 ff. [Daniel, the prophet, represents Antichrist in this way.]
Apol. VII-VIII §7 Article VII-VIII: Of the Church
Now, if we would define the Church in this way [that it is such pomp, as is exhibited in the Pope's rule], we would perhaps have fairer judges. For there are many things extant written extravagantly and wickedly concerning the power of the Pope of Rome on account of which no one has ever been arraigned. We alone are blamed, because we proclaim the beneficence of Christ [and write and preach the clear word and teaching of the apostles], that by faith in Christ we obtain remission of sins, and not by [hypocrisy or innumerable] rites of worship devised by the Pope. Moreover, Christ, the prophets, and the apostles define the Church of Christ far otherwise than as the papal kingdom. Neither must we transfer to the Popes what belongs to the true Church, namely, that they are pillars of the truth, that they do not err. For how many of them care for the Gospel or judge that it [one little page, one letter of it] is worth being read? Many [in Italy and elsewhere] even publicly ridicule all religions, or, if they approve anything, they approve such things only as are in harmony with human reason, and regard the rest fabulous and like the tragedies of the poets. Wherefore we hold, according Scriptures, that the Church, properly so called, is the congregation of saints [of those here and there in the world], who truly believe the Gospel of Christ, and have the Holy Ghost. And yet we confess that in this life many hypocrites and wicked men, mingled with these, have the fellowship of outward signs who are members of the Church according to this fellowship of outward signs, and accordingly bear offices in the Church [preach, administer the Sacraments, and bear the title and name of Christians]. Neither does the fact that the sacraments are administered by the unworthy detract from their efficacy, because, on account of the call of the Church, they represent the person of Christ, and do not represent their own persons, as Christ testifies, Luke 10, 16: He that heareth you heareth Me. [Thus even Judas was sent to preach.] When they offer the Word of God, when they offer the Sacraments, they offer them in the stead and place of Christ. Those words of Christ teach us not to be offended by the unworthiness of the ministers.
Apol. VII-VIII §8 Article VII-VIII: Of the Church
But concerning this matter we have spoken with sufficient clearness in the Confession that we condemn the Donatists and Wyclifites, who thought that men sinned when they received the sacraments from the unworthy in the Church. These things seem, for the present, to be sufficient for the defense of the description of the Church which we have presented. Neither do we see how, when the Church, properly so called, is named the body of Christ, it should be described otherwise than we have described it. For it is evident that the wicked belong to the kingdom and body of the devil, who impels and holds captive the wicked. These things are clearer than the light of noonday, however, if the adversaries still continue to pervert them, we will not hesitate to reply at greater length.
Apol. VII-VIII §9 Article VII-VIII: Of the Church
The adversaries condemn also the part of the Seventh Article in which we said that "to the unity of the Church it is sufficient to agree concerning the doctrine of the Gospel and the administration of the Sacraments; nor is it necessary that human traditions rites or ceremonies instituted by men should be alike everywhere." Here they distinguish between universal and particular rites, and approve our article if it be understood concerning particular rites, they do not receive it concerning universal rites. [That is a fine clumsy distinction!] We do not sufficiently understand what the adversaries mean. We are speaking of true, i.e., of spiritual unity [we say that those are one harmonious Church who believe in one Christ, who have one Gospel, one Spirit, one faith, the same Sacraments; and we are speaking, therefore, of spiritual unity], without which faith in the heart, or righteousness of heart before God cannot exist. For this we say that similarity of human rites, whether universal or particular, is not necessary, because the righteousness of faith is not a righteousness bound to certain traditions [outward ceremonies of human ordinances] as the righteousness of the Law was bound to the Mosaic ceremonies, because this righteousness of the heart is a matter that quickens the heart. To this quickening, human traditions, whether they be universal or particular, contribute nothing; neither are they effects of the Holy Ghost, as are chastity, patience, the fear of God, love to one's neighbor, and the works of love.
Apol. VII-VIII §10 Article VII-VIII: Of the Church
Neither were the reasons trifling why we presented this article. For it is evident that many [great errors and] foolish opinions concerning traditions had crept into the Church. Some thought that human traditions were necessary services for meriting justification [that without such human ordinances Christian holiness and faith are of no avail before God; also that no one can be a Christian unless he observe such traditions, although they are nothing but an outward regulation]. And afterwards they disputed how it came to pass that God was worshiped with such variety, as though, indeed, these observances were acts of worship, and not rather outward and political ordinances, pertaining in no respect to righteousness of heart or the worship of God, which vary, according to the circumstances, for certain probable reasons, sometimes in one way and at other times in another [as in worldly governments one state has customs different from another]. Likewise some Churches have excommunicated others because of such traditions, as the observance of Easter, pictures, and the like. Hence the ignorant have supposed that faith, or the righteousness of the heart before God, cannot exist [and that no one can be a Christian] without these observances. For many foolish writings of the Summists and of others concerning this matter are extant.
Apol. VII-VIII §11 Article VII-VIII: Of the Church
But just as the dissimilar length of day and night does not injure the unity of the Church, so we believe that the true unity of the Church is not injured by dissimilar rites instituted by men; although it is pleasing to us that, for the sake of tranquillity [unity and good order], universal rites be observed just as also in the churches we willingly observe the order of the Mass, the Lord's Day, and other more eminent festival days. And with a very grateful mind we embrace the profitable and ancient ordinances, especially since they contain a discipline by which it is profitable to educate and train the people and those who are ignorant [the young people]. But now we are not discussing the question whether it be of advantage to observe them on account of peace or bodily profit. Another matter is treated of. For the question at issue is, whether the observances of human traditions are acts of worship necessary for righteousness before God. This is the point to be judged in this controversy and when this is decided, it can afterwards be judged whether to the true unity of the Church it is necessary that human traditions should everywhere be alike. For if human traditions be not acts of worship necessary for righteousness before God, it follows that also they can be righteous and be the sons of God who have not the traditions which have been received elsewhere. F.i., if the style of German clothing is not worship of God, necessary for righteousness before God, it follows that men can be righteous and sons of God and the Church of Christ, even though they use a costume that is not German, but French.
Apol. VII-VIII §12 Article VII-VIII: Of the Church
Paul clearly teaches this to the Colossians, 2,16.17: Let no man, therefore, judge you in meat, or in drink, or in respect of an holy-day, or of the new moon, or of the Sabbath days, which are a shadow of things to come; but the body is of Christ. Likewise, v. 20 sqq.: If ye be dead with Christ from the rudiments of the world, why, as though living in the world, are ye subject to ordinances (touch not; taste not; handle not; which are to perish with the using), after the commandments and doctrines of men? Which things have, indeed, a show of wisdom in will-worship and humility. For the meaning is: Since righteousness of the heart is a spiritual matter, quickening hearts, and it is evident that human traditions do not quicken hearts and are not effects of the Holy Ghost, as are love to one's neighbor, chastity, etc., and are not instruments through which God moves hearts to believe, as are the divinely given Word and Sacraments, but are usages with regard to matters that pertain in no respect to the heart, which perish with the using, we must not believe that they are necessary for righteousness before God. [They are nothing eternal, hence, they do not procure eternal life, but are an external bodily discipline, which does not change the heart.] And to the same effect he says, Rom. 14, 17: The kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost. But there is no need to cite many testimonies, since they are everywhere obvious in the Scriptures, and in our Confession we have brought together very many of them, in the latter articles. And the point to be decided in this controversy must be repeated after a while, namely, whether human traditions be acts of worship necessary for righteousness before God. There we will discuss this matter more fully.
Apol. VII-VIII §13 Article VII-VIII: Of the Church
The adversaries say that universal traditions are to be observed because they are supposed to have been handed down by the apostles. What religious men they are! They wish that the rites derived from the apostles be retained, they do not wish the doctrine of the apostles to be retained. They must judge concerning these rites just as the apostles themselves judge in their writings. For the apostles did not wish us to believe that through such rites we are justified, that such rites are necessary for righteousness before God. The apostles did not wish to impose such a burden upon consciences; they did not wish to place righteousness and sin in the observance of days, food, and the like. Yea, Paul calls such opinions doctrines of devils, 1 Tim. 4, 1. Therefore the will and advice of the apostles ought to be derived from their writings; it is not enough to mention their example. They observed certain days, not because this observance was necessary for justification, but in order that the people might know at what time they should assemble. They observed also certain other rites and orders of lessons whenever they assembled. The people [In the beginning of the Church the Jews who had become Christians] retained also from the customs of the Fathers [from their Jewish festivals and ceremonies], as is commonly the case, certain things which, being somewhat changed, the apostles adapted to the history of the Gospel as the Passover, Pentecost, so that not only by teaching, but also through these examples they might hand down to posterity the memory of the most important subjects. But if these things were handed down as necessary for justification, why afterwards did the bishops change many things in these very matters? For, if they were matters of divine right, it was not lawful to change them by human authority. Before the Synod of Nice some observed Easter at one time and others at another time. Neither did this want of uniformity injure faith. Afterward the plan was adopted by which our Passover [Easter] did not fall at the same time as that of the Jewish Passover. But the apostles had commanded the Churches to observe the Passover with the brethren who had been converted from Judaism. Therefore, after the Synod of Nice, certain nations tenaciously held to the custom of observing the Jewish time. But the apostles, by this decree, did not wish to impose necessity upon the Churches, the words of the decree testify. For it bids no one to be troubled, even though his brethren, in observing Easter, do not compute the time aright. The words of the decree are extant in Epiphanius: Do not calculate, but celebrate it whenever your brethren of the circumcision do; celebrate it at the same time with them, and even though they may have erred, let not this be a care to you.. Epiphanius writes that these are the words of the apostles presented in a decree concerning Easter, in which the discreet reader can easily judge that the apostles wished to free the people from the foolish opinion of a fixed time, when they prohibit them from being troubled, even though a mistake should be made in the computation. Some, moreover in the East, who were called, from the author of the dogma, Audians, contended, on account of this decree of the apostles, that the Passover should be observed with the Jews. Epiphanius, in refuting them, praises the decree and says that it contains nothing which deviates from the faith or rule of the Church, and blames the Audians because they do not understand aright the expression, and interprets it in the sense in which we interpret it because the apostles did not consider it of any importance at what time the Passover should be observed, but because prominent brethren had been converted from the Jews who observed their custom, and, for the sake of harmony, wished the rest to follow their example And the apostles wisely admonished the reader neither to remove the liberty of the Gospel, nor to impose necessity upon consciences, because they add that they should not be troubled even though there should be an error in making the computation.
Apol. VII-VIII §14 Article VII-VIII: Of the Church
Many things of this class can be gathered from the histories, in which it appears that a want of uniformity in human observances does not injure the unity of faith [separate no one from the universal Christian Church]. Although, what need is there of discussion? The adversaries do not at all understand what the righteousness of faith is, what the kingdom of Christ is, when they judge that uniformity of observances in food, days, clothing, and the like, which do not have the command of God, is necessary. But look at the religious men, our adversaries. For the unity of the Church they require uniform human observances, although they themselves have changed the ordinance of Christ in the use of the Supper, which certainly was a universal ordinance before. But if universal ordinances are so necessary, why do they themselves change the ordinance of Christ's Supper, which is not human, but divine? But concerning this entire controversy we shall have to speak at different times below.
Apol. VII-VIII §15 Article VII-VIII: Of the Church
The entire Eighth Article has been approved, in which we confess that hypocrites and wicked persons have been mingled with the Church, and that the Sacraments are efficacious even though dispensed by wicked ministers, because the ministers act in the place of Christ, and do not represent their own persons, according to Luke 10, 16: He that heareth you heareth Me. Impious teachers are to be deserted [are not to be received or heard], because these do not act any longer in the place of Christ, but are antichrists. And Christ says Matt. 7, 15: Beware of false prophets. And Paul, Gal. 1, 9: If any man preach any other gospel unto you, let him be accursed.
Apol. VII-VIII §16 Article VII-VIII: Of the Church
Moreover, Christ has warned us in His parables concerning the Church, that when offended by the private vices, whether of priests or people, we should not excite schisms, as the Donatists have wickedly done. As to those, however, who have excited schisms, because they denied that priests are permitted to hold possessions and property, we hold that they are altogether seditious. For to hold property is a civil ordinance. It is lawful, however, for Christians to use civil ordinances, just as they use the air, the light, food, drink. For as this order of the world and fixed movements of the heavenly bodies are truly God's ordinances and these are preserved by God, so lawful governments are truly God's ordinances, and are preserved and defended by God against the devil.
Apology IX Article IX: Of Baptism
The Ninth Article has been approved, in which we confess that Baptism is necessary to salvation, and that children are to be baptized, and that the baptism of children is not in vain, but is necessary and effectual to salvation. And since the Gospel is taught among us purely and diligently, by God's favor we receive also from it this fruit, that in our Churches no Anabaptists have arisen [have not gained ground in our Churches], because the people have been fortified by God's Word against the wicked and seditious faction of these robbers. And as we condemn quite a number of other errors of the Anabaptists, we condemn this also, that they dispute that the baptism of little children is unprofitable. For it is very certain that the promise of salvation pertains also to little children [that the divine promises of grace and of the Holy Ghost belong not alone to the old, but also to children]. It does not, however, pertain to those who are outside of Christ's Church where there is neither Word nor Sacraments because the kingdom of Christ exists only with the Word and Sacraments.
Apology IX Article IX: Of Baptism (continued)
Therefore it is necessary to baptize little children, that the promise of salvation may be applied to them, according to Christ's command, Matt. 28, 19: Baptize all nations. Just as here salvation is offered to all, so Baptism is offered to all, to men, women, children, infants. It clearly follows, therefore, that infants are to be baptized, because with Baptism salvation [the universal grace and treasure of the Gospel] is offered. Secondly, it is manifest that God approves of the baptism of little children. Therefore the Anabaptists, who condemn the baptism of little children, believe wickedly. That God, however, approves of the baptism of little children is shown--by this, namely, that God gives the Holy Ghost to those thus baptized [to many who have been baptized in childhood]. For if this baptism would be in vain, the Holy Ghost would be given to none, none would be saved, and finally there would be no Church. [For there have been many holy men in the Church who have not been baptized otherwise.] This reason, even taken alone, can sufficiently establish good and godly minds against the godless and fanatical opinions of the Anabaptists.
Article X (Of the Holy Supper) Article X: Of the Holy Supper.
The Tenth Article has been approved, in which we confess that we believe, that in the Lord's Supper the body and blood of Christ are truly and substantially present, and are truly tendered, with those things which are seen, bread and wine to those who receive the Sacrament. This belief we constantly defend as the subject has been carefully examined and considered. For since Paul says, 1 Cor. 10, 16, that the bread is the communion of the Lord's body, etc., it would follow, if the Lord's body were not truly present, that the bread is not a communion of the body, but only of the spirit of Christ. And we have ascertained that not only the Roman Church affirms the bodily presence of Christ, but the Greek Church also both now believes, and formerly believed, the same. For the canon of the Mass among them testifies to this, in which the priest clearly prays that the bread may be changed and become the very body of Christ. And Vulgarius, who seems to us to be not a silly writer, says distinctly that bread is not a mere figure, but is truly changed into flesh. And there is a long exposition of Cyril on John 15, in which he teaches that Christ is corporeally offered us in the Supper. For he says thus: Nevertheless, we do not deny that we are joined spiritually to Christ by true faith and sincere love. But that we have no mode of connection with Him, according to the flesh, this indeed we entirely deny. And this, we say, is altogether foreign to the divine Scriptures. For who has doubted that Christ is in this manner a vine, and we the branches, deriving thence life for ourselves? Hear Paul saying 1 Cor. 10, 17; Rom. 12, 5; Gal. 3, 28: We are all one body in Christ; although we are many, we are, nevertheless, one in Him; for we are all partakers of that one bread. Does he perhaps think that the virtue of the mystical benediction is unknown to us? Since this is in us, does it not also, by the communication of Christ's flesh, cause Christ to dwell in us bodily? And a little after: Whence we must consider that Christ is in us not only according to the habit, which we call love, but also by natural participation, etc. We have cited these testimonies, not to undertake a discussion here concerning this subject, for His Imperial Majesty does not disapprove of this article, but in order that all who may read them may the more clearly perceive that we defend the doctrine received in the entire Church, that in the Lord's Supper the body and blood of Christ are truly and substantially present, and are truly tendered with those things which are seen, bread and wine. And we speak of the presence of the living Christ [living body]; for we know that death hath no more dominion over Him, Rom. 6, 9.
Article XI (Of Confession) §1 Article XI: Of Confession.
The Eleventh Article, Of Retaining Absolutism in the Church, is approved. But they add a correction in reference to confession, namely, that the regulation headed, _Omnis Utriusque_, be observed, and that both annual confession be made, and, although all sins cannot be enumerated, nevertheless diligence be employed in order that they be recollected, and those which can be recalled be recounted. Concerning this entire article, we will speak at greater length after a while, when we will explain our entire opinion concerning repentance. It is well known that we have so elucidated and extolled [that we have preached, written, and taught in a manner so Christian, correct, and pure] the benefit of absolution and the power of the keys that many distressed consciences have derived consolation from our doctrine, after they heard that it is the command of God, nay, rather the very voice of the Gospel, that we should believe the absolution, and regard it as certain that the remission of sins is freely granted us for Christ's sake, and that we should believe that by this faith we are truly reconciled to God [as though we heard a voice from heaven]. This belief has encouraged many godly minds, and, in the beginning, brought Luther the highest commendation from all good men, since it shows consciences sure and firm consolation because previously the entire power of absolution [entire necessary doctrine of repentance] had been kept suppressed by doctrines concerning works, since the sophists and monks taught nothing of faith and free remission [but pointed men to their own works, from which nothing but despair enters alarmed consciences].
Article XI (Of Confession) §2 Article XI: Of Confession.
But with respect to the time, certainly most men in our churches use the Sacraments, absolution and the Lord's Supper, frequently in a year. And those who teach of the worth and fruits of the Sacraments speak in such a manner as to invite the people to use the Sacraments frequently. For concerning this subject there are many things extant written by our theologians in such a manner that the adversaries, if they are good men, will undoubtedly approve and praise them. Excommunication is also pronounced against the openly wicked [those who live in manifest vices, fornication, adultery, etc.] and the despisers of the Sacraments. These things are thus done both according to the Gospel and according to the old canons. But a fixed time is not prescribed, because all are not ready in like manner at the same time. Yea, if all are to come at the same time, they cannot be heard and instructed in order [so diligently]. And the old canons and Fathers do not appoint a fixed time. The canon speaks only thus: If any enter the Church and be found never to commune, let them be admonished that, if they do not commune, they come to repentance. If they commune [if they wish to be regarded as Christians], let them not be expelled; if they fail to do so, let them be excommunicated. Christ [Paul] says, I Cor. 11, 29, that those who eat unworthily eat judgment to themselves. The pastors, accordingly, do not compel those who are not qualified to use the Sacraments.
Article XI (Of Confession) §3 Article XI: Of Confession.
Concerning the enumeration of sins in confession, men are taught in such a way as not to ensnare their consciences. Although it is of advantage to accustom inexperienced men to enumerate some things [which worry them], in order that they may be the more readily taught, yet we are now discussing what is necessary according to divine Law. Therefore, the adversaries ought not to cite for us the regulation _Omnis Utriusque_, which is not unknown to us, but they ought to show from the divine Law that an enumeration of sins is necessary for obtaining their remission. The entire Church, throughout all Europe, knows what sort of snares this point of the regulation, which commands that all sins be confessed, has east upon consciences. Neither has the text by itself as much disadvantage as was afterwards added by the Summists, who collect the circumstances of the sins. What labyrinths were there! How great a torture for the best minds! For the licentious and profane were in no way moved by these instruments of terror. Afterwards what tragedies [what jealousy and hatred] did the questions concerning one's own priest excite among the pastors and brethren [monks of various orders], who then were by no means brethren when they were warring concerning jurisdiction of confessions! [for all brotherliness, all friendship, ceased, when the question was concerning authority and confessor's fees.] We, therefore, believe that, according to divine Law, the enumeration of sins is not necessary. This also is pleasing to Panormitanus and very many other learned jurisconsults. Nor do we wish to impose necessity upon the consciences of our people by the regulation _Omnis Utriusque_, of which we judge, just as of other human traditions, that they are not acts of worship necessary for justification. And this regulation commands an impossible matter, that we should confess all sins. It is evident, however, that most sins we neither remember nor understand [nor do we indeed even see the greatest sins], according to Ps. 19, 13: Who can understand his errors?
Article XI (Of Confession) §4 Article XI: Of Confession.
If the pastors are good men, they will know how far it is of advantage to examine [the young and otherwise] inexperienced persons but we do not wish to sanction the torture [the tyranny of consciences] of the Summists, which notwithstanding would have been less intolerable if they had added one word concerning faith, which comforts and encourages consciences. Now, concerning this faith which obtains the remission of sins, there is not a syllable in so great a mass of regulations, glosses, summaries, books of confession. Christ is nowhere read there. [Nobody will there read a word by which he could learn to know Christ, or what Christ is.] Only the lists of sins are read [to the end of gathering and accumulating sins, and this would be of some value if they understood those sins which God regards as such]. And the greater part is occupied with sins against human traditions, and this is most vain. This doctrine has forced to despair many godly minds, which were not able to find rest, because they believed that by divine Law an enumeration was necessary, and yet they experienced that it was impossible. But other faults of no less moment inhere in the doctrine of the adversaries concerning repentance, which we will now recount.
Article XII (Of Repentance) §1 Article XII (V): Of Repentance.
In the Twelfth Article they approve of the first part, in which we set forth that such as have fallen after baptism may obtain remission of sins at whatever time, and as often as they are converted. They condemn the second part, in which we say that the parts of repentance are contrition and faith [a penitent, contrite heart, and faith, namely that I receive the forgiveness of sins through Christ]. [Hear, now, what it is that the adversaries deny.] They [without shame] deny that faith is the second part of repentance. What are we to do here, O Charles, thou most invincible Emperor? The very voice of the Gospel is this, that by faith we obtain the remission of sins. [This word is not our word but the voice and word of Jesus Christ, our Savior.] This voice of the Gospel these writers of the _Confutation_ condemn. We, therefore, can in no way assent to the _Confutation_. We cannot condemn the voice of the Gospel, so salutary and abounding in consolation. What else is the denial that by faith we obtain remission of sins than to treat the blood and death of Christ with scorn? We therefore beseech thee, O Charles most invincible Emperor, patiently and diligently to hear and examine this most important subject, which contains the chief topic of the Gospel, and the true knowledge of Christ, and the true worship of God [these great, most exalted and important matters which concern our own souls and consciences yea, also the entire faith of Christians, the entire Gospel, the knowledge of Christ, and what is highest and greatest, not only in this perishable, but also in the future life: the everlasting welfare or perdition of us all before God]. For all good men will ascertain that especially on this subject we have taught things that are true, godly, salutary, and necessary for the whole Church of Christ [things of the greatest significance to all pious hearts in the entire Christian Church on which their whole salvation and welfare depends, and without instruction on which there can be or remain no ministry, no Christian Church]. They will ascertain from the writings of our theologians that very much light has been added to the Gospel, and many pernicious errors have been corrected, by which, through the opinions of the scholastics and canonists, the doctrine of repentance was previously covered.
Article XII (Of Repentance) §2 Article XII (V): Of Repentance.
Before we come to the defense of our position, we must say this first: All good men of all ranks, and also of the theological rank undoubtedly confess that before the writings of Luther appeared, the doctrine of repentance was very much confused. The books of the Sententiaries are extant, in which there are innumerable questions which no theologians were ever able to explain satisfactorily. The people were able neither to comprehend the sum of the matter, nor to see what things especially were required in repentance, where peace of conscience was to be sought for. Let any one of the adversaries come and tell us when remission of sins takes place. O good God, what darkness there is! They doubt whether it is in attrition or in contrition that remission of sins occurs. And if it occurs on account of contrition, what need is there of absolution, what does the power of the keys effect, if sins have been already remitted? Here, indeed, they also labor much more, and wickedly detract from the power of the keys. Some dream that by the power of the keys guilt is not remitted, but that eternal punishments are changed into temporal. Thus the most salutary power would be the ministry, not of life and the Spirit, but only of wrath and punishments. Others, namely, the more cautious imagine that by the power of the keys sins are remitted before the Church and not before God. This also is a pernicious error. For if the power of the keys does not console us before God, what, then, will pacify the conscience? Still more involved is what follows. They teach that by contrition we merit grace. In reference to which, if any one should ask why Saul and Judas and similar persons, who were dreadfully contrite, did not obtain grace, the answer was to be taken from faith and according to the Gospel, that Judas did not believe, that he did not support himself by the Gospel and promise of Christ. For faith shows the distinction between the contrition of Judas and of Peter. But the adversaries take their answer from the Law, that Judas did not love God, but feared the punishments. [Is not this teaching uncertain and improper things concerning repentance?] When, however, will a terrified conscience, especially in those serious, true, and great terrors which are described in the psalms and the prophets, and which those certainly taste who are truly converted, be able to decide whether it fears God for His own sake [out of love it fears God, as its God], or is fleeing from eternal punishments? [These people may not have experienced much of these anxieties, because they juggle words and make distinctions according to their dreams. But in the heart when the test is applied, the matter turns out quite differently, and the conscience cannot be set at rest with paltry syllables and words.] These great emotions can be distinguished in letters and terms; they are not thus separated in fact, as these sweet sophists dream. Here we appeal to the judgments of all good and wise men [who also desire to know the truth]. They undoubtedly will confess that these discussions in the writings of the adversaries are very confused and intricate. And nevertheless the most important subject is at stake, the chief topic of the Gospel, the remission of sins. This entire doctrine concerning these questions which we have reviewed, is, in the writings of the adversaries, full of errors and hypocrisy, and obscures the benefit of Christ, the power of the keys, and the righteousness of faith [to inexpressible injury of conscience].
Article XII (Of Repentance) §3 Article XII (V): Of Repentance.
These things occur in the first act. What when they come to confession? What a work there is in the endless enumeration of sins which is nevertheless, in great part, devoted to those against human traditions! And in order that good minds may by this means be the more tortured, they falsely assert that this enumeration is of divine right. And while they demand this enumeration under the pretext of divine right, in the mean time they speak coldly concerning absolution which is truly of divine right. They falsely assert that the Sacrament itself confers grace _ex opere operato_ without a good disposition on the part of the one using it; no mention is made of faith apprehending the absolution and consoling the conscience. This is truly what is generally called _apienai pro tohn mustehriohn_ departing before the mysteries. [Such people are called genuine Jews.]
Article XII (Of Repentance) §4 (False Dogmas I–XI) Article XII (V): Of Repentance.
The third act [of this play] remains, concerning satisfactions. But this contains the most confused discussions. They imagine that eternal punishments are commuted to the punishments of purgatory, and teach that a part of these is remitted by the power of the keys, and that a part is to be redeemed by means of satisfactions. They add further that satisfactions ought to be works of supererogation, and they make these consist of most foolish observances, such as pilgrimages, rosaries, or similar observances which do not have the command of God. Then, just as they redeem purgatory by means of satisfactions, so a scheme of redeeming satisfactions which was most abundant in revenue [which became quite a profitable, lucrative business and a grand fair] was devised. For they sell [without shame] indulgences which they interpret as remissions of satisfactions. And this revenue [this trafficking, this fair, conducted so shamelessly] is not only from the living, but is much more ample from the dead. Nor do they redeem the satisfactions of the dead only by indulgences, but also by the sacrifice of the Mass. In a word, the subject of satisfactions is infinite. Among these scandals (for we cannot enumerate all things) and doctrines of devils lies buried the doctrine of the righteousness of faith in Christ and the benefit of Christ. Wherefore, all good men understand that the doctrine of the sophists and canonists concerning repentance has been censured for a useful and godly purpose. For the following dogmas are clearly false, and foreign not only to Holy Scripture, but also to the Church Fathers:-I. That from the divine covenant we merit grace by good works wrought without grace.
II. That by attrition we merit grace.
III. That for the blotting out of sin the mere detestation of the crime is sufficient.
IV. That on account of contrition, and not by faith in Christ, we obtain remission of sins.
V. That the power of the keys avails for the remission of sins, not before God, but before the Church.
VI. That by the power of the keys sins are not remitted before God, but that the power of the keys has been instituted to commute eternal to temporal punishments, to impose upon consciences certain satisfactions, to institute new acts of worship, and to obligate consciences to such satisfactions and acts of worship.
VII. That according to divine right the enumeration of offenses in confession, concerning which the adversaries teach, is necessary.
VIII. That canonical satisfactions are necessary for redeeming the punishment of purgatory, or they profit as a compensation for the blotting out of guilt. For thus uninformed persons understand it. [For, although in the schools satisfactions are made to apply only to the punishment, everybody thinks that remission of guilt is thereby merited.]
IX. That the reception of the sacrament of repentance _ex opere operato_, without a good disposition on the part of the one using it, i.e., without faith in Christ, obtains grace.
X. That by the power of the keys our souls are freed from purgatory through indulgences
XI. That in the reservation of cases not only canonical punishment, but the guilt also, ought to be reserved in reference to one who is truly converted.
Article XII (Of Repentance) §5 (Contrition) Article XII (V): Of Repentance.
In order, therefore, to deliver pious consciences from these labyrinths of the sophists, we have ascribed to repentance [or conversion] these two parts, namely, contrition and faith. If any one desires to add a third namely, fruits worthy of repentance, i.e., a change of the entire life and character for the better [good works which shall and must follow conversion], we will not make any opposition. From contrition we separate those idle and infinite discussions, as to when we grieve from love of God, and when from fear of punishment. [For these are nothing but mere words and a useless babbling of persons who have never experienced the state of mind of a terrified conscience.] But we say that contrition is the true terror of conscience, which feels that God is angry with sin, and which grieves that it has sinned. And this contrition takes place in this manner when sins are censured by the Word of God, because the sum of the preaching of the Gospel is this, namely, to convict of sin, and to offer for Christ's sake the remission of sins and righteousness, and the Holy Ghost, and eternal life, and that as regenerate men we should do good works. Thus Christ comprises the sum of the Gospel when He says in the last chapter of Luke, v. 74: That repentance and remission of sins should be preached in My name among all nations. And of these terrors Scripture speaks, as Ps. 38, 4. 8: For mine iniquities are gone over mine head, as a heavy burden they are too heavy for me...I am feeble and sore broken; I have roared by reason of the disquietness of My heart. And Ps. 6, 2. 3: Have mercy upon me, O Lord; for I am weak; O Lord, heal me; for my bones are vexed. My soul is also sore vexed; but Thou, O Lord how long! And Is. 38, 10.13: I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years....I reckoned till morning that, as a lion, so will He break all my bones. [Again, v. 14: Mine eyes fail with looking upward; 0 Lord, I am oppressed.] In these terrors, conscience feels the wrath of God against sin, which is unknown to secure men walking according to the flesh [as the sophists and their like]. It sees the turpitude of sin, and seriously grieves that it has sinned; meanwhile it also flees from the dreadful wrath of God, because human nature, unless sustained by the Word of God, cannot endure it. Thus Paul says, Gal. 2, 19: I through the Law am dead to the Law, For the Law only accuses and terrifies consciences. In these terrors our adversaries say nothing of faith, they present only the Word, which convicts of sin. When this is taught alone, it is the doctrine of the Law, not of the Gospel. By these griefs and terrors, they say, men merit grace, provided they love God. But how will men love God in true terrors when they feel the terrible and inexpressible wrath of God What else than despair do those teach who in these terrors, display only the Law?
Article XII (Of Repentance) §6 (Of Faith in Christ) Article XII (V): Of Repentance.
We therefore add as the second part of repentance, Of Faith in Christ, that in these terrors the Gospel concerning Christ ought to be set forth to consciences, in which Gospel the remission of sins is freely promised concerning Christ. Therefore, they ought to believe that for Christ's sake sins are freely remitted to them. This faith cheers, sustains, and quickens the contrite, according to Rom. 5, 1: Being justified by faith, we have peace with God. This faith obtains the remission of sins. This faith justifies before God, as the same passage testifies: Being justified by faith. This faith shows the distinction between the contrition of Judas and Peter, of Saul and of David. The contrition of Judas or Saul is of no avail, for the reason that to this there is not added this faith which apprehends the remission of sins, bestowed as a gift for Christ's sake. Accordingly, the contrition of David or Peter avails because to it there is added faith, which apprehends the remission of sins granted for Christ's sake. Neither is love present before reconciliation has been made by faith. For without Christ the Law [God's Law or the First Commandment] is not performed, according to [Eph. 2, 18; 3,12] Rom. 5, 2: By Christ we have access to God. And this faith grows gradually and throughout the entire life, struggles with sin [is tested by various temptations] in order to overcome sin and death. But love follows faith, as we have said above. And thus filial fear can be clearly defined as such anxiety as has been connected with faith, i.e., where faith consoles and sustains the anxious heart. It is servile fear when faith does not sustain the anxious heart [fear without faith, where there is nothing but wrath and doubt].
Article XII (Of Repentance) §7 (Power of the Keys) Article XII (V): Of Repentance.
Moreover, the power of the keys administers and presents the Gospel through absolution, which [proclaims peace to me and] is the true voice of the Gospel. Thus we also comprise absolution when we speak of faith, because faith cometh by hearing, as Paul says Rom. 10, 17. For when the Gospel is heard and the absolution [i.e., the promise of divine grace] is heard, the conscience is encouraged and receives consolation. And because God truly quickens through the Word, the keys truly remit sins before God [here on earth sins are truly canceled in such a manner that they are canceled also before God in heaven] according to Luke 10,10: He that heareth you heareth Me Wherefore the voice of the one absolving must be believed not otherwise than we would believe a voice from heaven. And absolution [that blessed word of comfort] properly can be called a sacrament of repentance, as also the more learned scholastic theologians speak. Meanwhile this faith is nourished in a manifold way in temptations, through the declarations of the Gospel [the hearing of sermons, reading] and the use of the Sacraments. For these are [seals and] signs of [the covenant and grace in] the New Testament, i.e., signs of [propitiation and] the remission of sins. They offer, therefore, the remission of sins, as the words of the Lord's Supper clearly testify, Matt. 26, 26. 28: This is My body, which is given for you. This is the cup of the New Testament, etc. Thus faith is conceived and strengthened through absolution, through the hearing of the Gospel, through the use of the Sacraments, so that it may not succumb while it struggles with the terrors of sin and death. This method of repentance is plain and clear, and increases the worth of the power of the keys and of the Sacraments, and illumines the benefit of Christ, and teaches us to avail ourselves of Christ as Mediator and Propitiator.
Article XII (Of Repentance) §8 (Matt. 11; Mark 1) Article XII (V): Of Repentance.
But as the Confutation condemns us for having assigned these two parts to repentance, we must show that [not we, but] Scripture expresses these as the chief parts in repentance or conversion. For Christ says Matt. 11, 28: Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Here there are two members. The labor and the burden signify the contrition, anxiety, and terrors of sin and of death. To come to Christ is to believe that sins are remitted for Christ's sake, when we believe, our hearts are quickened by the Holy Ghost through the Word of Christ. Here, therefore, there are these two chief parts, contrition and faith. And in Mark 1, 15 Christ says: Repent ye and believe the Gospel, where in the first member He convicts of sins, in the latter He consoles us, and shows the remission of sins. For to believe the Gospel is not that general faith which devils also have [is not only to believe the history of the Gospel], but in the proper sense it is to believe that the remission of sins has been granted for Christ's sake. For this is revealed in the Gospel. You see also here that the two parts are joined, contrition when sins are reproved and faith, when it is said: Believe the Gospel. If any one should say here that Christ includes also the fruits of repentance or the entire new life, we shall not dissent. For this suffices us, that contrition and faith are named as the chief parts.
Article XII (Of Repentance) §9 (Mortification and Quickening) Article XII (V): Of Repentance.
Paul almost everywhere, when he describes conversion or renewal, designates these two parts, mortification and quickening, as in Col. 2, 11: In whom also ye are circumcised with the circumcision made without hands, namely, by putting off the body of the sins of the flesh. And afterward, v. 12: Wherein also ye are risen with Him through the faith of the operation of God. Here are two parts. [Of these two parts he speaks plainly Rom. 6, 2. 4. 11, that we are dead to sin, which takes place by contrition and its terrors, and that we should rise again with Christ, which takes place when by faith we again obtain consolation and life. And since faith is to bring consolation and peace into the conscience, according to Rom. 5, 1: Being justified by faith, we have peace, it follows that there is first terror and anxiety in the conscience. Thus contrition and faith go side by side.] One is putting off the body of sins; the other is the rising again through faith. Neither ought these words, mortification, quickening, putting off the body of sins, rising again, to be understood in a Platonic way, concerning a feigned change; but mortification signifies true terrors, such as those of the dying, which nature could not sustain unless it were supported by faith. So he names that as the putting off of the body of sins which we ordinarily call contrition, because in these griefs the natural concupiscence is purged away. And quickening ought not to be understood as a Platonic fancy, but as consolation which truly sustains life that is escaping in contrition. Here, therefore, are two parts: contrition and faith. For as conscience cannot be pacified except by faith, therefore faith alone quickens, according to the declaration, Hab. 2, 4; Rom. 1, 17: The just shall live by faith.
Article XII (Of Repentance) §10 (Col. 2:14) Article XII (V): Of Repentance.
And then in Col. 2, 14 it is said that Christ blots out the handwriting which through the Law is against us. Here also there are two parts, the handwriting and the blotting out of the handwriting. The handwriting, however, is conscience, convicting and condemning us. The Law, moreover, is the word which reproves and condemns sins. Therefore, this voice which says, I have sinned against the Lord, as David says, 2 Sam. 12, 13, is the handwriting. And wicked and secure men do not seriously give forth this voice. For they do not see, they do not read the sentence of the Law written in the heart. In true griefs and terrors this sentence is perceived. Therefore the handwriting which condemns us is contrition itself. To blot out the handwriting is to expunge this sentence by which we declare that we shall be condemned, and to engrave the sentence according to which we know that we have been freed from this condemnation. But faith is the new sentence, which reverses the former sentence, and gives peace and life to the heart.
Article XII (Of Repentance) §11 (Testimonies) Article XII (V): Of Repentance.
However, what need is there to cite many testimonies since they are everywhere obvious in the Scriptures? Ps. 118, 18: The Lord hath chastened me sore, but He hath not given me over unto death. Ps. 119, 28: My soul melteth for heaviness; strengthen Thou me according unto Thy word. Here, in the first member, contrition is contained, and in the second the mode is clearly described how in contrition we are revived, namely, by the Word of God which offers grace. This sustains and quickens hearts. And 1 Sam. 2, 6 The Lord killeth and maketh alive; He bringeth down to the grave and bringeth up. By one of these, contrition is signified, by the other, faith is signified. And Is. 28, 21: The Lord shall be wroth that He may do His work, His strange work, and bring to pass His act, His strange act. He calls it the strange work of the Lord when He terrifies because to quicken and console is God's own work. [Other works, as, to terrify and to kill, are not God's own works, for God only quickens.] But He terrifies, he says, for this reason, namely, that there may be a place for consolation and quickening, because hearts that are secure and do not feel the wrath of God loathe consolation. In this manner Scripture is accustomed to join these two the terrors and the consolation, in order to teach that in repentance there are these chief members, contrition, and faith that consoles and justifies. Neither do we see how the nature of repentance can be presented more clearly and simply. [We know with certainty that God thus works in His Christians in the Church.]
Article XII (Of Repentance) §12 (Law and Gospel) Article XII (V): Of Repentance.
For the two chief works of God in men are these, to terrify, and to justify and quicken those who have been terrified. Into these two works all Scripture has been distributed. The one part is the Law, which shows, reproves, and condemns sins. The other part is the Gospel, i.e., the promise of grace bestowed in Christ, and this promise is constantly repeated in the whole of Scripture, first having been delivered to Adam [I will put enmity, etc., Gen. 3, 15], afterwards to the patriarchs; then, still more clearly proclaimed by the prophets; lastly, preached and set forth among the Jews by Christ and disseminated over the entire world by the apostles. For all the saints were justified by faith in this promise, and not by their own attrition or contrition.
Article XII (Of Repentance) §13 (Adam) Article XII (V): Of Repentance.
And the examples [how the saints became godly] show likewise these two parts. After his sin Adam is reproved and becomes terrified, this was contrition. Afterward God promises grace, and speaks of a future seed (the blessed seed, i.e., Christ), by which the kingdom of the devil, death, and sin will be destroyed, there He offers the remission of sins. These are the chief things. For although the punishment is afterwards added, yet this punishment does not merit the remission of sin. And concerning this kind of punishment we shall speak after a while.
Article XII (Of Repentance) §14 (David; the Sinful Woman) Article XII (V): Of Repentance.
So David is reproved by Nathan, and, terrified, he says, 2 Sam. 12, 13: I have sinned against the Lord. This is contrition. Afterward he hears the absolution: The Lord also hath put away thy sin; thou shalt not die. This voice encourages David, and by faith sustains, justifies, and quickens him. Here a punishment is also added, but this punishment does not merit the remission of sins. Nor are special punishments always added, but in repentance these two things ought always to exist, namely, contrition and faith, as Luke 7, 37. 38. The woman, who was a sinner, came to Christ weeping. By these tears the contrition is recognized. Afterward she hears the absolution: Thy sins are forgiven; thy faith hath saved thee; go in peace. This is the second part of repentance, namely, faith, which encourages and consoles her. From all these it is apparent to godly readers that we assign to repentance those parts which properly belong to it in conversion, or regeneration, and the remission of sin. Worthy fruits and punishments [likewise, patience that we be willing to bear the cross and punishments, which God lays upon the old Adam] follow regeneration and the remission of sin. For this reason we have mentioned these two parts, in order that the faith which we require in repentance [of which the sophists and canonists have all been silent] might be the better seen. And what that faith is which the Gospel proclaims can be better understood when it is set over against contrition and mortification.
Apol. XII §1 Article XII: Of Repentance (latter half)
But as the adversaries expressly condemn our statement that men obtain the remission of sins by faith, we shall add a few proofs from which it will be understood that the remission of sins is obtained not _ex opere operato_ because of contrition, but by that special faith by which an individual believes that sins are remitted to him. For this is the chief article concerning which we are contending with our adversaries, and the knowledge of which we regard especially necessary to all Christians. As, however, it appears that we have spoken sufficiently above concerning the same subject, we shall here be briefer. For very closely related are the topics of the doctrine of repentance and the doctrine of justification.
Apol. XII §2 Article XII: Of Repentance (latter half)
When the adversaries speak of faith, and say that it precedes repentance, they understand by faith, not that which justifies, but that which, in a general way, believes that God exists, that punishments have been threatened to the wicked [that there is a hell], etc. In addition to this faith we require that each one believe that his sins are remitted to him. Concerning this special faith we are disputing, and we oppose it to the opinion which bids us trust not in the promise of Christ, but in the _opus operatum_, of contrition, confession, and satisfactions, etc. This faith follows terrors in such a manner as to overcome them, and render the conscience pacified. To this faith we ascribe justification and regeneration, inasmuch as it frees from terrors, and brings forth in the heart not only peace and joy, but also a new life. We maintain [with the help of God we shall defend to eternity and against all the gates of hell] that this faith is truly necessary for the remission of sins, and accordingly place it among the parts of repentance. Nor does the Church of Christ believe otherwise, although our adversaries [like mad dogs] contradict us.
Apol. XII §3 Article XII: Of Repentance (latter half)
Moreover, to begin with, we ask the adversaries whether to receive absolution is a part of repentance, or not. But if they separate it from confession as they are subtile in making the distinction, we do not see of what benefit confession is without absolution. If, however, they do not separate the receiving of absolution from confession, it is necessary for them to hold that faith is a part of repentance, because absolution is not received except by faith. That absolution, however is not received except by faith can be proved from Paul, who teaches Rom. 4, 16, that the promise cannot be received except by faith. But absolution is the promise of the remission of sins [nothing else than the Gospel, the divine promise of God's grace and favor]. Therefore, it necessarily requires faith. Neither do we see how he who does not assent to it may be said to receive absolution. And what else is the refusal to assent to absolution but charging God with falsehood, If the heart doubts, it regards those things which God promises as uncertain and of no account. Accordingly, in 1 John 5, 10 it is written: He that believeth not God hath made Him a liar, because he believeth not the record that God gave of His Son.
Apol. XII §4 Article XII: Of Repentance (latter half)
Secondly, we think that the adversaries acknowledge that the remission of sins is either a part, or the end, or, to speak in their manner, the _terminus ad quem_ of repentance. [For what does repentance help if the forgiveness of sins be not obtained?] Therefore that by which the remission of sins is received is correctly added to the parts [must certainly be the most prominent part] of repentance. It is very certain, however, that even though all the gates of hell contradict us, yet the remission of sins cannot be received except by faith alone, which believes that sins are remitted for Christ's sake, according to Rom. 3, 25: Whom God hath set forth to be a propitiation through faith in His blood. Likewise Rom. 5, 2: By whom also we have access by faith unto grace, etc. For a terrified conscience cannot set against God's wrath our works or our love, but it is at length pacified when it apprehends Christ as Mediator, and believes the promises given for His sake. For those who dream that without faith in Christ hearts become pacified, do not understand what the remission of sins is, or how it came to us. Peter, 1 Ep. 2, 6, cites from Is. 49, 23, and 28, 16: He that believeth on Him shall not be confounded. It is necessary, therefore, that hypocrites be confounded, who are confident that they receive the remission of sins because of their own works, and not because of Christ. Peter also says in Acts 10, 43: To Him give all the prophets witness that through His name whosoever believeth in Him, shall receive remission of sins. What he says, through His name, could not be expressed more clearly and he adds: Whosoever believeth in Him. Thus, therefore, we receive the remission of sins only through the name of Christ, i.e., for Christ's sake, and not for the sake of any merits and works of our own. And this occurs when we believe that sins are remitted to us for Christ's sake.
Apol. XII §5 Article XII: Of Repentance (latter half)
Our adversaries cry out that they are the Church, that they are following the consensus of the Church [what the Church catholic universal, holds]. But Peter also here cites in our issue the consensus of the Church: To Him give all the prophets witness, that through His name, whosoever believeth in Him, shall receive remission of sins, etc. The consensus of the prophets is assuredly to be judged as the consensus of the Church universal. [I verily think that if all the holy prophets are unanimously agreed in a declaration ( since God regards even a single prophet as an inestimable treasure), it would also be a decree, a declaration, and a unanimous strong conclusion of the universal, catholic, Christian, holy Church, and would be justly regarded as such.] We concede neither to the Pope nor to the Church the power to make decrees against this consensus of the prophets. But the bull of Leo openly condemns this article, Of the Remission of Sins and the adversaries condemn it in the Confutation. From which it is apparent what sort of a Church we must judge that of these men to be, who not only by their decrees censure the doctrine that we obtain the remission of sins by faith, not on account of our works, but on account of Christ, but who also give the command by force and the sword to abolish it, and by every kind of cruelty [like bloodhounds] to put to death good men who thus believe.
Apol. XIII §1 Article XIII: Of the Number and Use of the Sacraments
In the Thirteenth Article the adversaries approve our statement that the Sacraments are not only marks of profession among men, as some imagine, but that they are rather signs and testimonies of God's will toward us, through which God moves hearts to believe [are not mere signs whereby men may recognize each other, as the watchword in war, livery, etc., but are efficacious signs and sure testimonies, etc.]. But here they bid us also count seven sacraments. We hold that it should be maintained that the matters and ceremonies instituted in the Scriptures, whatever the number, be not neglected. Neither do we believe it to be of any consequence, though, for the purpose of teaching, different people reckon differently, provided they still preserve aright the matters handed down in Scripture. Neither have the ancients reckoned in the same manner. [But concerning this number of seven sacraments, the fact is that the Fathers have not been uniform in their enumeration, thus also these seven ceremonies are not equally necessary.]
Apol. XIII §2 Article XIII: Of the Number and Use of the Sacraments
If we call Sacraments rites which have the command of God and to which the promise of grace has been added, it is easy to decide what are properly Sacraments. For rites instituted by men will not in this way be Sacraments properly so called. For it does not belong to human authority to promise grace. Therefore signs instituted without God's command are not sure signs of grace, even though they perhaps instruct the rude [children or the uncultivated], or admonish as to something [as a painted cross]. Therefore Baptism, the Lord's Supper, and Absolution, which is the Sacrament of Repentance, are truly Sacraments. For these rites have God's command and the promise of grace, which is peculiar to the New Testament. For when we are baptized, when we eat the Lord's body, when we are absolved, our hearts must be firmly assured that God truly forgives us for Christ's sake. And God, at the same time, by the Word and by the rite, moves hearts to believe and conceive faith, just as Paul says, Rom. 10, 17: Faith cometh by hearing. But just as the Word enters the ear in order to strike our heart, so the rite itself strikes the eye, in order to move the heart. The effect of the Word and of the rite is the same, as it has been well said by Augustine that a Sacrament is a visible word, because the rite is received by the eyes, and is, as it were, a picture of the Word, signifying the same thing as the Word. Therefore the effect of both is the same.
Apol. XIII §3 Article XIII: Of the Number and Use of the Sacraments
Confirmation and Extreme Unction are rites received from the Fathers which not even the Church requires as necessary to salvation, they do not have God's command. Therefore it is not useless to distinguish these rites from the former, which have God's express command and a clear promise of grace.
Apol. XIII §4 Article XIII: Of the Number and Use of the Sacraments
The adversaries understand priesthood not of the ministry of the Word, and administering the Sacraments to others, but they understand it as referring to sacrifice, as though in the New Testament there ought to be a priesthood like the Levitical, to sacrifice for the people, and merit the remission of sins for others. We teach that the sacrifice of Christ dying on the cross has been sufficient for the sins of the whole world, and that there is no need, besides, of other sacrifices, as though this were not sufficient for our sins. Men, accordingly, are justified not because of any other sacrifices, but because of this one sacrifice of Christ, if they believe that they have been redeemed by this sacrifice. They are accordingly called priests, not in order to make any sacrifices for the people as in the Law so that by these they may merit remission of sins for the people; but they are called to teach the Gospel and administer the Sacraments to the people. Nor do we have another priesthood like the Levitical, as the Epistle to the Hebrews sufficiently teaches. But if ordination be understood as applying to the ministry of the Word, we are not unwilling to call ordination a sacrament. For the ministry of the Word has God's command and glorious promises, Rom. 1, 16: The Gospel is the power of God unto salvation to every one that believeth. Likewise, Is. 55, 11: So shall My Word be that goeth forth out of My mouth; it shall not return unto Me void, but it shall accomplish that which I please. If ordination be understood in this way, neither will we refuse to call the imposition of hands a sacrament. For the Church has the command to appoint ministers, which should be most pleasing to us, because we know that God approves this ministry and is present in the ministry [that God will preach and work through men and those who have been chosen by men]. And it is of advantage, so far as can be done, to adorn the ministry of the Word with every kind of praise against fanatical men, who dream that the Holy Ghost is given not through the Word, but because of certain preparations of their own, if they sit unoccupied and silent in obscure places, waiting for illumination, as the Enthusiasts formerly taught, and the Anabaptists now teach.
Apol. XIII §5 Article XIII: Of the Number and Use of the Sacraments
Matrimony was not first instituted in the New Testament, but in the beginning, immediately on the creation of the human race. It has, moreover, God's command; it has also promises, not indeed properly pertaining to the New Testament, but pertaining rather to the bodily life. Wherefore, if any one should wish to call it a sacrament, he ought still to distinguish it from those preceding ones [the two former ones], which are properly signs of the New Testament, and testimonies of grace and the remission of sins. But if marriage will have the name of sacrament for the reason that it has God's command other states or offices also, which have God's command, may be called sacraments, as, for example, the magistracy.
Apol. XIII §6 Article XIII: Of the Number and Use of the Sacraments
Lastly, if among the Sacraments all things ought to be numbered which have God's command, and to which promises have been added, why do we not add prayer, which most truly can be called a sacrament? For it has both God's command and very many promises and if placed among the Sacraments, as though in a more eminent place, it would invite men to pray. Alms could also be reckoned here, and likewise afflictions, which are even themselves signs, to which God has added promises. But let us omit these things. For no prudent man will strive greatly concerning the number or the term, if only those objects still be retained which have God's command and promises.
Apol. XIV Article XIV: Of Ecclesiastical Order
The Fourteenth Article, in which we say that in the Church the administration of the Sacraments and Word ought to be allowed no one unless he be rightly called, they receive, but with the proviso that we employ canonical ordination. Concerning this subject we have frequently testified in this assembly that it is our greatest wish to maintain church-polity and the grades in the Church [old church-regulations and the government of bishops], even though they have been made by human authority [provided the bishops allow our doctrine and receive our priests]. For we know that church-discipline was instituted by the Fathers, in the manner laid down in the ancient canons with a good and useful intention.
Apol. XIV Article XIV: Of Ecclesiastical Order
But the bishops either compel our priests to reject and condemn this kind of doctrine which we have confessed, or, by a new and unheard-of cruelty, they put to death the poor innocent men. These causes hinder our priests from acknowledging such bishops. Thus the cruelty of the bishops is the reason why the canonical government, which we greatly desired to maintain, is in some places dissolved. Let them see to it how they will give an account to God for dispersing the Church. In this matter our consciences are not in danger, because since we know that our Confession is true, godly, and catholic, we ought not to approve the cruelty of those who persecute this doctrine.
