Part 4
In the first place, lest any one may think that we speak concerning an idle
knowledge of the history, we must declare how faith is obtained [how the
heart begins to believe]. Afterward we will show both that it justifies,
and how this ought to be understood, and we will explain the objections of
the adversaries. Christ, in the last chapter of Luke 24, 47, commands that
repentance and remission of sins should be preached in His name. For the
Gospel convicts all men that they are under sin, that they all are subject
to eternal wrath and death, and offers for Christ's sake remission of sin
and justification, which is received by faith. The preaching of repentance,
which accuses us, terrifies consciences with true and grave terrors. [For
the preaching of repentance, or this declaration of the Gospel: Amend your
lives! Repent! when it truly penetrates the heart, terrifies the conscience,
and is no jest, but a great terror, in which the conscience feels its misery
and sin and the wrath of God.] In these, hearts ought again to receive
consolation. This happens if they believe the promise of Christ, that for
His sake we have remission of sins. This faith, encouraging and consoling
in these fears, receives remission of sins, justifies and quickens. For this
consolation is a new and spiritual life [a new birth and a new life]. These
things are plain and clear, and can be understood by the pious, and have
testimonies of the Church [as is to be seen in the conversion of Paul and
Augustine]. The adversaries nowhere can say how the Holy Ghost is given.
They imagine that the Sacraments confer the Holy Ghost _ex opere
operato_, without a good emotion in the recipient, as though, indeed, the
gift of the Holy Ghost were an idle matter.
_That Faith in Christ Justifies._
But since we speak of such faith as is not an idle thought, but of that
which liberates from death and produces a new life in hearts [which is
such a new light, life, and force in the heart as to renew our heart, mind,
and spirit, makes new men of us and new creatures,] and is the work of the
Holy Ghost; this does not coexist with mortal sin [for how can light and
darkness coexist?], but as long as it is present, produces good fruits as
we will say after a while. For concerning the conversion of the wicked, or
concerning the mode of regeneration, what can be said that is more simple
and more clear? Let them, from so great an array of writers, adduce a
single commentary upon the Sententiae that speaks of the mode of
regeneration. When they speak of the habit of love, they imagine that men
merit it through works and they do not teach that it is received through
the Word, precisely as also the Anabaptists teach at this time. But God
cannot be treated with, God cannot be apprehended, except through the
Word. Accordingly, justification occurs through the Word, just as Paul
says, Rom. 1, 16: The Gospel is the power of God unto salvation to every
one that believeth. Likewise 10, 17: Faith cometh by hearing. And proof can
be derived even from this that faith justifies, because, if justification
occurs only through the Word, and the Word is apprehended only by faith, it
follows that faith justifies. But there are other and more important
reasons. We have said these things thus far in order that we might show
the mode of regeneration, and that the nature of faith [what is, or is not,
faith], concerning which we speak, might be understood.
Now we will show that faith [and nothing else] justifies. Here, in the first
place readers must be admonished of this, that just as it is necessary to
maintain this sentence: Christ is Mediator, so is it necessary to defend
that faith justifies, [without works]. For how will Christ be Mediator if in
justification we do not use Him as Mediator; if we do not hold that for His
sake we are accounted righteous? But to believe is to trust in the merits
of Christ, that for His sake God certainly wishes to be reconciled with us.
Likewise, just as we ought to maintain that, apart from the Law, the
promise of Christ is necessary, so also is it needful to maintain that faith
justifies. [For the Law does not preach the forgiveness of sin by grace.]
For the Law cannot be performed unless the Holy Ghost be first received.
It is, therefore, needful to maintain that the promise of Christ is
necessary. But this cannot be received except by faith. Therefore, those
who deny that faith justifies, teach nothing but the Law, both Christ and
the Gospel being set aside.
But when it is said that faith justifies, some perhaps understand it of the
beginning, namely, that faith is the beginning of justification or
preparation for justification, so that not faith itself is that through
which we are accepted by God, but the works which follow; and they
dream, accordingly, that faith is highly praised, because it is the
beginning. For great is the importance of the beginning, as they commonly
say, _Archae aemioy pantos_, The beginning is half of everything; just as
if one would say that grammar makes the teachers of all arts, because it
prepares for other arts, although in fact it is his own art that renders
every one an artist. We do not believe thus concerning faith, but we
maintain this, that properly and truly, by faith itself, we are for Christ's
sake accounted righteous, or are acceptable to God. And because "to be
justified" means that out of unjust men just men are made, or born again,
it means also that they are pronounced or accounted just. For Scripture
speaks in both ways. [The term "to be justified" is used in two ways: to
denote, being converted or regenerated; again, being accounted righteous.]
Accordingly we wish first to show this, that faith alone makes of an
unjust, a just man, i.e., receives remission of sins.
The particle alone offends some, although even Paul says, Rom. 3, 28: We
conclude that a man is justified by faith, without the deeds of the Law.
Again, Eph. 2, 8: It is the gift of God; not of works, lest any man should
boast. Again, Rom. 3, 24: Being justified freely. If the exclusive alone
displeases, let them remove from Paul also the exclusives freely, not of
works, it is the gift, etc. For these also are [very strong] exclusives. It is,
however, the opinion of merit that we exclude. We do not exclude the Word
or Sacraments, as the adversaries falsely charge us. For we have said
above that faith is conceived from the Word, and we honor the ministry of
the Word in the highest degree. Love also and works must follow faith.
Wherefore, they are not excluded so as not to follow, but confidence in the
merit of love or of works is excluded in justification. And this we will
clearly show.
Part 5
_That We Obtain Remission of Sins by Faith Alone in Christ._
We think that even the adversaries acknowledge that, in justification, the
remission of sins is necessary first. For we all are under sin. Wherefore
we reason thus:--
To attain the remission of sins is to be justified, according to Ps. 32, 1:
Blessed is he whose transgression is forgiven. By faith alone in Christ, not
through love, not because of love or works, do we acquire the remission of
sins, although love follows faith. Therefore by faith alone we are
justified, understanding justification as the making of a righteous man
out of an unrighteous, or that he be regenerated.
It will thus become easy to declare the minor premise [that we obtain
forgiveness of sin by faith, not by love] if we know how the remission of
sins occurs. The adversaries with great indifference dispute whether the
remission of sins and the infusion of grace are the same change [whether
they are one change or two]. Being idle men, they did not know what to
answer [cannot speak at all on this subject]. In the remission of sins, the
terrors of sin and of eternal death, in the heart, must be overcome, as Paul
testifies, 1 Cor. 15, 56 sq.: The sting of death is sin, and the strength of
sin is the Law. But thanks be to God, which giveth us the victory through
our Lord Jesus Christ. That is, sin terrifies consciences, this occurs
through the Law, which shows the wrath of God against sin; but we gain
the victory through Christ. How? By faith, when we comfort ourselves by
confidence in the mercy promised for Christ's sake. Thus, therefore we
prove the minor proposition. The wrath of God cannot be appeased if we
set against it our own works, because Christ has been set forth as a
Propitiator, so that, for His sake, the Father may become reconciled to us.
But Christ is not apprehended as a Mediator except by faith. Therefore, by
faith alone we obtain remission of sins when we comfort our hearts with
confidence in the mercy promised for Christ's sake. Likewise Paul, Rom.
5, 2, says: By whom also we have access, and adds, by faith. Thus,
therefore, we are reconciled to the Father, and receive remission of sins
when we are comforted with confidence in the mercy promised for
Christ's sake. The adversaries regard Christ as Mediator and Propitiator
for this reason, namely, that He has merited the habit of love; they do not
urge us to use Him now as Mediator, but, as though Christ were altogether
buried, they imagine that we have access through our own works, and,
through these, merit this habit and afterwards, by this love, come to God.
Is not this to bury Christ altogether, and to take away the entire doctrine
of faith? Paul, on the contrary, teaches that we have access, i.e.,
reconciliation, through Christ. And to show how this occurs, he adds that
we have access by faith. By faith, therefore, for Christ's sake, we receive
remission of sins. We cannot set our own love and our own works over
against God's wrath.
Secondly. It is certain that sins are forgiven for the sake of Christ, as
Propitiator, Rom. 3, 25: Whom God hath set forth to be a propitiation.
Moreover, Paul adds: through faith. Therefore this Propitiator thus
benefits us, when by faith we apprehend the mercy promised in Him, and
set it against the wrath and judgment of God. And to the same effect it is
written, Heb. 4, 14. 16: Seeing, then, that we have a great High Priest, etc.,
let us therefore come with confidence. For the Apostle bids us come to
God, not with confidence in our own merits, but with confidence in Christ
as a High Priest; therefore he requires faith.
Thirdly. Peter, in Acts 10, 43, says: To Him give all the prophets witness
that through His name, whosoever believeth on Him, shall receive
remission of sins. How could this be said more clearly? We receive
remission of sins, he says, through His name i.e., for His sake; therefore,
not for the sake of our merits, not for the sake of our contrition, attrition,
love, worship, works. And he adds: When we believe in Him. Therefore he
requires faith. For we cannot apprehend the name of Christ except by faith.
Besides he cites the agreement of all the prophets. This is truly to cite
the authority of the Church. [For when all the holy prophets bear witness,
that is certainly a glorious, great excellent, powerful decretal and
testimony.] But of this topic we will speak again after a while, when
treating of "Repentance."
Fourthly. Remission of sins is something promised for Christ's sake.
Therefore it cannot be received except by faith alone. For a promise cannot
be received except by faith alone. Rom. 4, 16: Therefore it is of faith that
it might be by grace, to the end that the promise might be sure; as though
he were to say: "If the matter were to depend upon our merits, the promise
would be uncertain and useless, because we never could determine when
we would have sufficient merit." And this, experienced consciences can
easily understand [and would not, for a thousand worlds, have our
salvation depend upon ourselves]. Accordingly, Paul says, Gal. 3, 22: But
the Scripture hath concluded all under sin, that the promise by faith of
Jesus Christ might be given to them that believe. He takes merit away
from us, because he says that all are guilty and concluded under sin; then
he adds that the promise, namely, of the remission of sins and of
justification, is given, and adds how the promise can be received, namely,
by faith. And this reasoning, derived from the nature of a promise, is the
chief reasoning [a veritable rock] in Paul, and is often repeated. Nor can
anything be devised or imagined whereby this argument of Paul can be
overthrown. Wherefore let not good minds suffer themselves to be forced
from the conviction that we receive remission of sins for Christ's sake,
only through faith. In this they have sure and firm consolation against the
terrors of sin, and against eternal death and against all the gates of hell.
[Everything else is a foundation of sand that sinks in trials.]
But since we receive remission of sins and the Holy Ghost by faith alone,
faith alone justifies, because those reconciled are accounted righteous
and children of God, not on account of their own purity, but through mercy
for Christ's sake, provided only they by faith apprehend this mercy.
Accordingly, Scripture testifies that by faith we are accounted righteous,
Rom. 3, 26. We, therefore, will add testimonies which clearly declare that
faith is that very righteousness by which we are accounted righteous
before God, namely, not because it is a work that is in itself worthy, but
because it receives the promise by which God has promised that for
Christ's sake He wishes to be propitious to those believing in Him, or
because He knows that Christ of God is made unto us wisdom, and
righteousness, and sanctification, and redemption, 1 Cor. 1, 30.
In the Epistle to the Romans, Paul discusses this topic especially, and
declares that, when we believe that God, for Christ's sake is reconciled to
us, we are justified freely by faith. And this proposition, which contains
the statement of the entire discussion [the principal matter of all
Epistles, yea, of the entire Scriptures], he maintains in the third chapter:
We conclude that a man is justified by faith, without the deeds of the
Law, Rom. 3, 28. Here the adversaries interpret that this refers to
Levitical ceremonies [not to other virtuous works]. But Paul speaks not
only of the ceremonies, but of the whole Law. For he quotes afterward (7,
7) from the _Decalog_: Thou shalt not covet. And if moral works [that are
not Jewish ceremonies] would merit the remission of sins and
justification, there would also be no need of Christ and the promise, and
all that Paul speaks of the promise would be overthrown. He would also
have been wrong in writing to the Ephesians, 2, 8: By grace are ye saved
through faith, and that not of yourselves; it is the gift of God, not of
works. Paul likewise refers to Abraham and David, Rom. 4, 1. 6. But they
had the command of God concerning circumcision. Therefore, if any works
justified these works must also have justified at the time that they had a
command. But Augustine teaches correctly that Paul speaks of the entire
Law, as he discusses at length in his book, Of the Spirit and Letter, where
he says finally: These matters, therefore, having been considered and
treated, according to the ability that the Lord has thought worthy to give
us, we infer that man is not justified by the precepts of a good life, but by
faith in Jesus Christ.
And lest we may think that the sentence that faith justifies, fell from
Paul inconsiderately, he fortifies and confirms this by a long discussion in
the fourth chapter to the Romans, and afterwards repeats it in all his
epistles. Thus he says, Rom. 4, 4. 5: To him that worketh is the reward not
reckoned of grace, but of debt. But to him that worketh not, but believeth
on Him that justifieth the ungodly, his faith is counted for righteousness.
Here he clearly says that faith itself is imputed for righteousness. Faith,
therefore, is that thing which God declares to be righteousness, and he
adds that it is imputed freely, and says that it could not be imputed
freely, if it were due on account of works. Wherefore he excludes also the
merit of moral works [not only Jewish ceremonies, but all other good
works]. For if justification before God were due to these, faith would not
be imputed for righteousness without works. And afterwards, Rom. 4, 9:
For we say that faith was reckoned to Abraham for righteousness. Chapter
5, 1 says: Being justified by faith, we have peace with God, i.e., we have
consciences that are tranquil and joyful before God. Rom. 10, 10: With the
heart man believeth unto righteousness. Here he declares that faith is the
righteousness of the heart. Gal. 2, 15: We have believed in Christ Jesus
that we might be justified by the faith of Christ, and not by the works of
the Law. Eph. 2, 8. For by grace are ye saved through faith, and that not of
yourselves; it is the gift of God; not of works, lest any man should boast.
John 1, 12: To them gave He power to become the sons of God, even to them
that believe on His name; which were born, not of blood, nor of the will of
the flesh nor of the will of man, but of God. John 3, 14. 15: As Moses lifted
up the serpent in the wilderness, even so must the Son of Man be lifted up,
that whosoever believeth in Him should not perish. Likewise, v. 17: For God
sent not His Son into the world to condemn the world, but that the world
through Him might be saved. He that believeth on Him is not condemned.
Acts 13, 38. 39: Be it known unto you therefore, men and brethren, that
through this Man is preached unto you the forgiveness of sins; and by Him
all that believe are justified from all things from which ye could not be
justified by the Law of Moses. How could the office of Christ and
justification be declared more clearly? The Law, he says, did not justify.
Therefore Christ was given, that we may believe that for His sake we are
justified. He plainly denies justification to the Law. Hence, for Christ's
sake we are accounted righteous when we believe that God, for His sake,
has been reconciled to us. Acts 4, 11. 12: This is the stone which was set
at naught of you builders, which is become the head of the corner. Neither
is there salvation in any other; for there is none other name under heaven
given among men whereby we must be saved. But the name of Christ is
apprehended only by faith. [I cannot believe in the name of Christ in any
other way than when I hear His merit preached, and lay hold of that.]
Therefore, by confidence in the name of Christ, and not by confidence in
our works, we are saved. For "the name" here signifies the cause which is
mentioned because of which salvation is attained. And to call upon the
name of Christ is to trust in the name of Christ, as the cause or price
because of which we are saved. Acts 15, 9: Purifying their hearts by faith.
Wherefore that faith of which the Apostles speak is not idle knowledge,
but a reality, receiving the Holy Ghost and justifying us [not a mere
knowledge of history, but a strong powerful work of the Holy Ghost, which
changes hearts].
Hab. 2, 4: The just shall live by his faith. Here he says, first that men are
just by faith by which they believe that God is propitious and he adds that
the same faith quickens, because this faith produces in the heart peace
and joy and eternal life [which begins in the present life].
Is. 53, 11: By His knowledge shall He justify many. But what is the
knowledge of Christ unless to know the benefits of Christ, the promises
which by the Gospel He has scattered broadcast in the world? And to know
these benefits is properly and truly to believe in Christ, to believe that
that which God has promised for Christ's sake He will certainly fulfil.
But Scripture is full of such testimonies, since, in some places, it
presents the Law, and in others the promises concerning Christ, and the
remission of sins, and the free acceptance of the sinner for Christ's sake.
Here and there among the Fathers similar testimonies are extant. For
Ambrose says in his letter to a certain Irenaeus: Moreover, the world was
subject to him by the Law for the reason that, according to the command
of the Law, all are indicted, and yet, by the works of the Law, no one is
justified, i.e., because, by the Law, sin is perceived, but guilt is not
discharged. The Law, which made all sinners, seemed to have done injury,
but when the Lord Jesus Christ came, He forgave to all sin which no one
could avoid, and, by the shedding of His own blood, blotted out the
handwriting which was against us. This is what he says in Rom. 5, 20: "The
Law entered that the offense might abound. But where sin abounded, grace
did much more abound." Because after the whole world become subject, He
took away the sin of the whole world, as he [John] testified, saying, John
1, 29: "Behold the Lamb of God, which taketh away the sin of the world."
And on this account let no one boast of works, because no one is justified
by his deeds. But he who is righteous has it given him because he was
justified after the laver [of Baptism]. Faith, therefore, is that which frees
through the blood of Christ, because he is blessed "whose transgression is
forgiven, whose sin is covered," Ps. 32, 1. These are the words of
Ambrose, which clearly favor our doctrine; he denies justification to
works, and ascribes to faith that it sets us free through the blood of
Christ. Let all the Sententiarists, who are adorned with magnificent
titles, be collected into one heap. For some are called angelic; others,
subtile; and others irrefragable [that is, doctors who cannot err]. When all
these have been read and reread, they will not be of as much aid for
understanding Paul as is this one passage of Ambrose.
To the same effect, Augustine writes many things against the Pelagians.
In f the Spirit and Letter he says: The righteousness of the Law, namely,
that he who has fulfilled it shall live in it, is set forth for this reason
that when any one has recognized his infirmity he may attain and work the
same and live in it, conciliating the Justifier not by his own strength nor
by the letter of the Law itself (which cannot be done), but by faith. Except
in a justified man, there is no right work wherein he who does it may live.
But justification is obtained by faith. Here he clearly says that the
Justifier is conciliated by faith, and that justification is obtained by
faith. And a little after: By the Law we fear God; by faith we hope in God.
But to those fearing punishment grace is hidden; and the soul laboring,
etc., under this fear betakes itself by faith to God's mercy, in order that
He may give what lie commands. Here he teaches that by the Law hearts
are terrified, but by faith they receive consolation. He also teaches us to
apprehend, by faith, mercy, before we attempt to fulfil the Law. We will
shortly cite certain other passages.
Truly, it is amazing that the adversaries are in no way moved by so many
passages of Scripture, which clearly ascribe justification to faith, and,
indeed, deny it to works. Do they think that the same is repeated so often
for no purpose? Do they think that these words fell inconsiderately from
the Holy Ghost? But they have also devised sophistry whereby they elude
them. They say that these passages of Scripture, (which speak of faith,)
ought to be received as referring to a _fides formata_, i.e., they do not
ascribe justification to faith except on account of love. Yea, they do not,
in any way, ascribe justification to faith, but only to love, because they
dream that faith can coexist with mortal sin. Whither does this tend,
unless that they again abolish the promise and return to the Law? If faith
receive the remission of sins on account of love, the remission of sins
will always be uncertain, because we never love as much as we ought, yea,
we do not love unless our hearts are firmly convinced that the remission
of sins has been granted us. Thus the adversaries, while they require in
the remission of sins and justification confidence in one's own love,
altogether abolish the Gospel concerning the free remission of sins;
although at the same time, they neither render this love nor understand it,
unless they believe that the remission of sins is freely received.
We also say that love ought to follow faith as Paul also says, Gal. 5, 6: For
in Jesus Christ neither circumcision availeth anything, nor
uncircumcision, but faith which worketh by love. And yet we must not
think on that account that by confidence in this love or on account of this
love we receive the remission of sins and reconciliation just as we do not
receive the remission of sins because of other works that follow. But the
remission of sins is received by faith alone, and, indeed, by faith properly
so called, because the promise cannot be received except by faith. But
faith, properly so called, is that which assents to the promise [is when my
heart, and the Holy Ghost in the heart, says: The promise of God is true and
certain]. Of this faith Scripture speaks. And because it receives the
remission of sins, and reconciles us to God, by this faith we are [like
Abraham] accounted righteous for Christ's sake before we love and do the
works of the Law, although love necessarily follows. Nor, indeed, is this
faith an idle knowledge, neither can it coexist with mortal sin, but it is a
work of the Holy Ghost, whereby we are freed from death, and terrified
minds are encouraged and quickened. And because this faith alone receives
the remission of sins, and renders us acceptable to God, and brings the
Holy Ghost, it could be more correctly called _gratia gratum faciens_,
grace rendering one pleasing to God, than an effect following, namely,
love.
Thus far, in order that the subject might be made quite clear, we have
shown with sufficient fulness, both from testimonies of Scripture, and
arguments derived from Scripture, that by faith alone we obtain the
remission of sins for Christ's sake, and that by faith alone we are
justified, i.e., of unrighteous men made righteous, or regenerated. But how
necessary the knowledge of this faith is, can be easily judged, because in
this alone the office of Christ is recognized, by this alone we receive the
benefits of Christ; this alone brings sure and firm consolation to pious
minds. And in the Church [if there is to be a church, if there is to be a
Christian Creed], it is necessary that there should be the [preaching and]
doctrine [by which consciences are not made to rely on a dream or to build
on a foundation of sand, but] from which the pious may receive the sure
hope of salvation. For the adversaries give men bad advice [therefore the
adversaries are truly unfaithful bishops, unfaithful preachers and doctors;
they have hitherto given evil counsel to consciences, and still do so by
introducing such doctrine] when they bid them doubt whether they obtain
remission of sins. For how will such persons sustain themselves in death
who have heard nothing of this faith, and think that they ought to doubt
whether they obtain the remission of sins? Besides it is necessary that in
the Church of Christ the Gospel be retained, i.e., the promise that for
Christ's sake sins are freely remitted. Those who teach nothing of this
faith, concerning which we speak, altogether abolish the Gospel. But the
scholastics mention not even a word concerning this faith. Our adversaries
follow them, and reject this faith. Nor do they see that, by rejecting this
faith, they abolish the entire promise concerning the free remission of
sins and the righteousness of Christ.
Part 6
Article III: _Of Love and the Fulfilling of the Law._
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].
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.]
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.
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.
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.
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.
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.
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.
Part 7
_Reply to the Arguments of the Adversaries._
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 Christıs 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].
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.
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.
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.
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.
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].
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.
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.
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.
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.