Part 8
Thirdly, James has spoken shortly before concerning regeneration,
namely, that it occurs through the Gospel. For thus he says 1, 18: Of His
own will begat He us with the Word of Truth, that we should be a kind of
first-fruits of His creatures. When he says that we have been born again
by the Gospel, he teaches that we have been born again and justified by
faith. For the promise concerning Christ is apprehended only by faith,
when we set it against the terrors of sin and of death. James does not,
therefore, think that we are born again by our works.
From these things it is clear that James does not contradict us, who, when
censuring idle and secure minds, that imagine that they have faith,
although they do not have it, made a distinction between dead and living
faith. He says that that is dead which does not bring forth good works [and
fruits of the Spirit: obedience, patience, chastity, love]; he says that that
is living which brings forth good works. Furthermore, we have frequently
already shown what we term faith. For we do not speak of idle knowledge
[that merely the history concerning Christ should be known], such as
devils have, but of faith which resists the terrors of conscience, and
cheers and consoles terrified hearts [the new light and power which the
Holy Ghost works in the heart, through which we overcome the terrors of
death, of sin, etc.]. Such faith is neither an easy matter, as the
adversaries dream [as they say: Believe, believe, how easy it is to believe!
etc.], nor a human power [thought which I can form for myself], but a
divine power, by which we are quickened, and by which we overcome the
devil and death. Just as Paul says to the Colossians, 2, 12, that faith is
efficacious through the power of God, and overcomes death: Wherein also
ye are risen with Him through the faith of the operation of God. Since this
faith is a new life, it necessarily produces new movements and works.
[Because it is a new light and life in the heart, whereby we obtain another
mind and spirit, it is living, productive, and rich in good works.]
Accordingly, James is right in denying that we are justified by such a
faith as is without works. But when he says that we are justified by faith
and works, he certainly does not say that we are born again by works.
Neither does he say this, that partly Christ is our Propitiator, and partly
our works are our propitiation. Nor does he describe the mode of
justification, but only of what nature the just are, after they have been
already justified and regenerated. [For he is speaking of works which
should follow faith. There it is well said: He who has faith and good works
is righteous; not, indeed, on account of the works, but for Christ's sake,
through faith. And as a good tree should bring forth good fruit, and yet the
fruit does not make the tree good, so good works must follow the new
birth, although they do not make man accepted before God; but as the tree
must first be good, so also must man be first accepted before God by faith
for Christ's sake. The works are too insignificant to render God gracious
to us for their sake, if He were not gracious to us for Christ's sake.
Therefore James does not contradict St. Paul, and does not say that by our
works we merit, etc.] And here to be justified does not mean that a
righteous man is made from a wicked man, but to be pronounced righteous
in a forensic sense, as also in the passage Rom. 2, 13: The doers of the
Law shall be justified. As, therefore, these words: The doers of the Law
shall be justified, contain nothing contrary to our doctrine, so, too, we
believe concerning the words of James: By works a man is justified, and
not by faith alone, because men having faith and good works are certainly
pronounced righteous. For, as we have said, the good works of saints are
righteous, and please on account of faith. For James commends only such
works as faith produces, as he testifies when he says of Abraham, 2, 21:
Faith wrought with his works. In this sense it is said: The doers of the
Law are justified, i.e., they are pronounced righteous who from the heart
believe God, and afterwards have good fruits which please Him on account
of faith, and accordingly, are the fulfilment of the Law. These things,
simply spoken, contain nothing erroneous, but they are distorted by the
adversaries who attach to them godless opinions out of their mind. For it
does not follow hence that works merit the remission of sins; that works
regenerate hearts; that works are a propitiation, that works please
without Christ as Propitiator; that works do not need Christ as
Propitiator. James says nothing of these things, which, nevertheless, the
adversaries shamelessly infer from the words of James.
Certain other passages concerning works are also cited against us. Luke 6,
37: Forgive, and ye shall be forgiven. Is. 58, 7 [9]: Is it not to deal thy
bread to the hungry?. . .Then shalt thou call, and the Lord will answer. Dan.
4, 24 [27]: Break off thy sins, by showing mercy to the poor. Matt. 5, 3:
Blessed are the poor in spirit; for theirs is the kingdom of heaven; and v. 7:
Blessed are the merciful; for they shall obtain mercy. Even these passages
would contain nothing contrary to us if the adversaries would not falsely
attach something to them. For they contain two things: The one is a
preaching either of the Law or of repentance, which not only convicts
those doing wrong, but also enjoins them to do what is right; the other is
a promise which is added. But it is not added that sins are remitted
without faith, or that works themselves are a propitiation. Moreover, in
the preaching of the Law these two things ought always to be understood,
namely: First, that the Law cannot be observed unless we have been
regenerated by faith in Christ, just as Christ says, John 15, 5: Without Me
ye can do nothing. Secondly, and though some external works can certainly
be done, this general judgment: Without faith it is impossible to please
God, which interprets the whole Law, must be retained: and the Gospel
must be retained, that through Christ we have access to the Father, Heb.
10, 19, Rom. 5, 2. For it is evident that we are not justified by the Law.
Otherwise, why would there be need of Christ or the Gospel, if the
preaching of the Law alone would be sufficient? Thus in the preaching of
repentance, the preaching of the Law, or the Word convicting of sin, is not
sufficient, because the Law works wrath, and only accuses, only terrifies
consciences, because consciences never are at rest, unless they hear the
voice of God in which the remission of sins is clearly promised.
Accordingly, the Gospel must be added, that for Christ's sake sins are
remitted, and that we obtain remission of sins by faith in Christ. If the
adversaries exclude the Gospel of Christ from the preaching of repentance,
they are judged aright to be blasphemers against Christ.
Therefore, when Isaiah, 1, 16. 18, preaches repentance: Cease to do evil;
learn to do well; seek judgment, relieve the oppressed, judge the
fatherless, plead for the widow. Come now and let us reason together,
saith the Lord; though your sine be as scarlet, they shall be white as snow,
the prophet thus both exhorts to repentance, and adds the promise. But it
would be foolish to consider in such a sentence only the words: Relieve the
oppressed; judge the fatherless. For he says in the beginning: Cease to do
evil, where he censures impiety of heart and requires faith. Neither does
the prophet say that through the works: Relieve the oppressed, judge the
fatherless, they can merit the remission of sins _ex opere operato_, but
he commands such works as are necessary in the new life. Yet, in the mean
time, he means that remission of sins is received by faith, and accordingly
the promise is added. Thus we must understand all similar passages.
Christ preaches repentance when He says: Forgive, and He adds the
promise: And ye shall be forgiven, Luke 6, 37. Nor, indeed, does He say this,
namely, that, when we forgive, by this work of ours we merit the
remission of sins _ex opere operato_, as they term it, but He requires a
new life, which certainly is necessary. Yet, in the mean time He means
that remission of sins is received by faith. Thus, when Isaiah says, 58, 7:
Deal thy bread to the hungry, he requires a new life. Nor does the prophet
speak of this work alone, but, as the text indicates, of the entire
repentance; yet, in the mean time, he intends that remission of sins is
received by faith. For the position is sure, and none of the gates of hell
can overthrow it, that in the preaching of repentance the preaching of the
Law is not sufficient, because the Law works wrath and always accuses.
But the preaching of the Gospel should be added, namely, that in this way
remission of sins is granted us, if we believe that sins are remitted us for
Christ's sake. Otherwise, why would there be need of the Gospel, why
would there be need of Christ? This belief ought always to be in view, in
order that it may be opposed to those who, Christ being cast aside and the
Gospel being blotted out, wickedly distort the Scriptures to the human
opinions, that by our works we purchase remission of sins.
Thus also in the sermon of Daniel, 4, 24, faith is required. [The words of
the prophet which were full of faith and spirit, we must not regard as
heathenish as those of Aristotle or any other heathen. Aristotle also
admonished Alexander that he should not use his power for his own
wantonness, but for the improvement of countries and men. This was
written correctly and well; concerning the office of king nothing better
can be preached or written. But Daniel is speaking to his king, not only
concerning his office as king, but concerning repentance, the forgiveness
of sins, reconciliation to God, and concerning sublime, great, spiritual
subjects, which far transcend human thoughts and works.] For Daniel did
not mean that the king should only bestow alms [which even a hypocrite
can do], but embraces repentance when he says: Break off [Redeem, Vulg.]
thy iniquities by showing mercy to the poor, i.e. break off thy sins by a
change of heart and works. But here also faith is required. And Daniel
proclaims to him many things concerning the worship of the only God, the
God of Israel, and converts the king not only to bestow alms, but much
more to faith. For we have the excellent confession of the king concerning
the God of Israel: There is no other God that can deliver after this sort
Dan. 3, 29. Therefore, in the sermon of Daniel there are two parts. The one
part is that which gives commandment concerning the new life and the
works of the new life. The other part is, that Daniel promises to the king
the remission of sins. [Now, where there is a promise, faith is required.
For the promise cannot be received in any other way than by the heart's
relying on such word of God, and not regarding its own worthiness or
unworthiness. Accordingly, Daniel also demands faith: for thus the
promise reads: There will be healing for thy offenses.] And this promise of
the remission of sins is not a preaching of the Law, but a truly prophetical
and evangelical voice, of which Daniel certainly meant that it should be
received in faith. For Daniel knew that the remission of sins in Christ was
promised not only to the Israelites, but also to all nations. Otherwise he
could not have promised to the king the remission of sins. For it is not in
the power of man especially amid the terrors of sin, to assert without a
sure word of God concerning God's will, that He ceases to be angry. And the
words of Daniel speak in his own language still more clearly of repentance
and still more clearly bring out the promise. Redeem thy sins by
righteousness and thy iniquities by favors toward the poor. These words
teach concerning the whole of repentance. [It is as much as to say: Amend
your life! And it is true, when we amend our lives, we become rid of sin.]
For they direct him to become righteous, then to do good works, to defend
the miserable against injustice, as was the duty of a king. But
righteousness is faith in the heart. Moreover, sins are redeemed by
repentance, i.e. the obligation or guilt is removed, because God forgives
those who repent, as it is written in Ezek. 18, 21. 22. Nor are we to infer
from this that He forgives on account of works that follow, on account of
alms, but on account of His promise He forgives those who apprehend His
promise. Neither do any apprehend His promise, except those who truly
believe, and by faith overcome sin and death. These, being regenerated,
ought to bring forth fruits worthy of repentance, just as John says, Matt.
3, 8. The promise, therefore, was added: So, there will be healing for thy
offenses, Dan. 4, 24. [Daniel does not only demand works, but says: Redeem
thy sins by righteousness. Now, everybody knows that in Scripture
righteousness does not mean only external works, but embraces faith, as
Paul says: _Iustus ex fide vivet_? The just shall live by his faith, Heb. 10,
38. Hence, Daniel first demands faith when he mentions righteousness and
says: Redeem thy sins by righteousness, that is, by faith toward God, by
which thou art made righteous. In addition to this do good works,
administer your office, do not be a tyrant, but see that your government be
profitable to your country and people, preserve peace, and protect the poor
against unjust force. These are princely alms.] Jerome here added a
particle expressing doubt, that is beside the matter, and in his
commentaries contends much more unwisely that the remission of sins is
uncertain. But let us remember that the Gospel gives a sure promise of the
remission of sins. And to deny that there must be a sure promise of the
remission of sins would completely abolish the Gospel. Let us therefore
dismiss Jerome concerning this passage. Although the promise is
displayed even in the word redeem. For it signifies that the remission of
sins is possible that sins can be redeemed, i.e., that their obligation or
guilt can be removed, or the wrath of God appeased. But our adversaries,
overlooking the promises, everywhere, consider only the precepts, and
attach falsely the human opinion that remission occurs on account of
works, although the text does not say this, but much rather requires faith.
For wherever a promise is, there faith is required. For a promise cannot be
received unless by faith. [The same answer must also be given in reference
to the passage from the Gospel: Forgive, and you will be forgiven. For this
is just such a doctrine of repentance. The first part in this passage
demands amendment of life and good works, the other part adds the
promise. Nor are we to infer from this that our forgiving merits for us _ex
opere operato_ remission of sin. For that is not what Christ says, but as in
other sacraments Christ has attached the promise to an external sign, so
He attaches the promise of the forgiveness of sin in this place to external
good works. And as in the Lord's Supper we do not obtain forgiveness of
sin without faith, _ex opere operato_, so neither in this when we forgive.
For, our forgiving is not a good work, except it is performed by a person
whose sins have been previously forgiven by God in Christ. If, therefore,
our forgiving is to please God, it must follow after the forgiveness which
God extends to us. For, as a rule, Christ combines these two, the Law and
the Gospel, both faith and good works, in order to indicate that, where
good works do not follow, there is no faith either that we may have
external marks, which remind us of the Gospel and the forgiveness of sin,
for our comfort and that thus our faith may be exercised in many ways. In
this manner we are to understand such passages, otherwise they would
directly contradict the entire Gospel, and our beggarly works would be put
in the place of Christ, who alone is to be the propitiation, which no man is
by any means to despise. Again, if these passages were to be understood
as relating to works, the remission of sins would be quite uncertain; for it
would rest on a poor foundation, on our miserable works.]
But works become conspicuous among men. Human reason naturally
admires these, and because it sees only works, and does not understand or
consider faith, it dreams accordingly that these works merit remission of
sins and justify. This opinion of the Law inheres by nature in men's minds;
neither can it be expelled, unless when we are divinely taught. But the
mind must be recalled from such carnal opinions to the Word of God. We
see that the Gospel and the promise concerning Christ have been laid
before us. When, therefore, the Law is preached, when works are enjoined,
we should not spurn the promise concerning Christ. But the latter must
first be apprehended, in order that we may be able to produce good works,
and our works may please God, as Christ says, John 16; 5: With out Me ye
can do nothing. Therefore, if Daniel would have used such words as these:
"Redeem your sins by repentance," the adversaries would take no notice of
this passage. Now, since he has actually expressed this thought in
apparently other words, the adversaries distort his words to the injury of
the doctrine of grace and faith, although Daniel meant most especially to
include faith. Thus, therefore, we reply to the words of Daniel, that,
inasmuch as he is preaching repentance, he is teaching not only of works,
but also of faith, as the narrative itself in the context testifies. Secondly,
because Daniel clearly presents the promise, he necessarily requires faith
which believes that sins are freely remitted by God. Although, therefore,
in repentance he mentions works, yet Daniel does not say that by these
works we merit remission of sins. For Daniel speaks not only of the
remission of the punishment; because remission of the punishment is
sought for in vain unless the heart first receive the remission of guilt.
Besides, if the adversaries understand Daniel as speaking only of the
remission of punishment, this passage will prove nothing against us,
because it will thus be necessary for even them to confess that the
remission of sin and free justification precede. Afterwards even we
concede that the punishments by which we are chastised, are mitigated by
our prayers and good works, and finally by our entire repentance,
according to 1 Cor. 11, 31: For if we would judge ourselves, we should not
be judged. And Jer. 15, 19: If thou return, then will I bring thee again. And
Zech. 1, 3: Turn ye unto Me, and I will turn unto you. And Ps. 50, 15: Call
upon Me in the day of trouble.
Let us, therefore, in all our encomiums upon works and in the preaching of
the Law retain this rule: that the Law is not observed without Christ. As
He Himself has said: Without Me ye can do nothing. Likewise that: Without
faith it is impossible to please God, Heb. 11, 6. For it is very certain that
the doctrine of the Law is not intended to remove the Gospel, and to
remove Christ as Propitiator. And let the Pharisees, our adversaries, be
cursed, who so interpret the Law as to ascribe the glory of Christ to
works namely, that they are a propitiation, that they merit the remission
of sins. It follows, therefore, that works are always thus praised, namely,
that they are pleasing on account of faith, as works do not please without
Christ as Propitiator. By Him we have access to God, Rom. 5, 2, not by
works, without Christ as Mediator. Therefore, when it is said, Matt. 19,
17: If thou wilt enter into life, keep the commandments, we must believe
that without Christ the commandments are not kept, and without Him
cannot please. Thus in the Decalog itself, in the First Commandment Ex.
20, 6: Showing mercy unto thousands of them that love Me and keep My
commandments, the most liberal promise of the Law is added. But this
Law is not observed without Christ. For it always accuses the conscience
which does not satisfy the Law, and therefore in terror, flies from the
judgment and punishment of the Law. Because the Law worketh wrath,
Rom. 4, 15. Man observes the Law, however, when he hears that for
Christ's sake God is reconciled to us, even though we cannot satisfy the
Law. When, by this faith, Christ is apprehended as Mediator, the heart
finds rest, and begins to love God and observe the Law, and knows that
now, because of Christ as Mediator, it is pleasing to God, even though the
inchoate fulfilling of the Law be far from perfection and be very impure.
Thus we must judge also concerning the preaching of repentance. For
although in the doctrine of repentance the scholastics have said nothing at
all concerning faith, yet we think that none of our adversaries is so mad
as to deny that absolution is a voice of the Gospel. And absolution ought to
be received by faith, in order that it may cheer the terrified conscience.
Therefore the doctrine of repentance, because it not only commands new
works, but also promises the remission of sins, necessarily requires faith.
For the remission of sins is not received unless by faith. Therefore, in
those passages that refer to repentance, we should always understand
that not only works, but also faith is required, as in Matt. 6, 14. For if ye
forgive men their trespasses, your heavenly Father will also forgive you.
Here a work is required, and the promise of the remission of sins is added
which does not occur on account of the work, but through faith, on account
of Christ. Just as Scripture testifies in many passages: Acts 10, 43: To
Him give all the prophets witness that through His name, whosoever
believeth in Him, shall receive remission of sins; and 1 John 2, 12: Your
sins are forgiven you for His name's sake; Eph. 1, 7: In whom we have
redemption through His blood the forgiveness of sins. Although what need
is there to recite testimonies? This is the very voice peculiar to the
Gospel, namely, that for Christ's sake, and not for the sake of our works,
we obtain by faith remission of sins. Our adversaries endeavor to suppress
this voice of the Gospel by means of distorted passages which contain the
doctrine of the Law, or of works. For it is true that in the doctrine of
repentance works are required, because certainly a new life is required.
But here the adversaries wrongly add that by such works we merit the
remission of sins, or justification. And yet Christ often connects the
promise of the remission of sins to good works not because He means that
good works are a propitiation, for they follow reconciliation; but for two
reasons. One is, because good fruits must necessarily follow. Therefore He
reminds us that, if good fruits do not follow the repentance is
hypocritical and feigned. The other reason is, because we have need of
external signs of so great a promise, because a conscience full of fear has
need of manifold consolation. As, therefore, Baptism and the Lord's Supper
are signs that continually admonish, cheer, and encourage desponding
minds to believe the more firmly that their sins are forgiven, so the same
promise is written and portrayed in good works, in order that these works
may admonish us to believe the more firmly. And those who produce no
good works do not excite themselves to believe, but despise these
promises. The godly on the other hand, embrace them, and rejoice that they
have the signs and testimonies of so great a promise. Accordingly, they
exercise themselves in these signs and testimonies. Just as, therefore,
the Lord's Supper does not justify us _ex opere operato_, without faith, so
alms do not justify us without faith, _ex opere operato_.
So also the address of Tobias, 4, 11, ought to be received: Alms free from
every sin and from death. We will not say that this is hyperbole, although
it ought thus to be received, so as not to detract from the praise of Christ,
whose prerogative it is to free from sin and death. But we must come back
to the rule that without Christ the doctrine of the Law is of no profit.
Therefore those alms please God which follow reconciliation or
justification, and not those which precede. Therefore they free from sin
and death, not _ex opere operato_, but, as we have said above concerning
repentance, that we ought to embrace faith and its fruits, so here we must
say concerning alms that this entire newness of life saves [that they
please God because they occur in believers]. Alms also are the exercises of
faith, which receives the remission of sins and overcomes death, while it
exercises itself more and more, and in these exercises receives strength.
We grant also this, that alms merit many favors from God [but they cannot
overcome death, hell, the devil, sins, and give the conscience peace (for
this must occur alone through faith in Christ)], mitigate punishments, and
that they merit our defense in the dangers of sins and of death, as we have
said a little before concerning the entire repentance. [This is the simple
meaning, which agrees also with other passages of Scripture. For
wherever in the Scriptures good works are praised, we must always
understand them according to the rule of Paul, that the Law and works
must not be elevated above Christ, but that Christ and faith are as far
above all works as the heavens are above the earth.] And the address of
Tobias, regarded as a whole shows that faith is required before alms, 4, 5:
Be mindful of the Lord, thy God, all thy days And afterwards, v. 19. Bless
the Lord, thy God, always, and desire of Him that thy ways be directed.
This, however, belongs properly to that faith of which we speak, which
believes that God is reconciled to it because of His mercy, and which
wishes to be justified, sanctified, and governed by God. But our
adversaries, charming men, pick out mutilated sentences, in order to
deceive those who are unskilled. Afterwards they attach something from
their own opinions. Therefore, entire passages are to be required, because,
according to the common precept, it is unbecoming, before the entire Law
is thoroughly examined, to judge or reply when any single clause of it is
presented. And passages, when produced in their entirety, very frequently
bring the interpretation with them.
Luke 11, 41 is also cited in a mutilated form, namely: Give alms of such
things as ye have; and, behold, all things are clean unto you. The
adversaries are very stupid [are deaf, and have callous ears; therefore, we
must so often etc.]. For time and again we have said that to the preaching
of the Law there should be added the Gospel concerning Christ, because of
whom good works are pleasing, but they everywhere teach [without shame]
that, Christ being excluded, justification is merited by the works of the
Law. When this passage is produced unmutilated, it will show that faith is
required. Christ rebukes the Pharisees who think that they are cleansed
before God i.e., that they are justified by frequent ablutions [by all sorts
of _baptismata carnis_, that is, by all sorts of baths, washings, and
cleansings of the body, of vessels, of garments]. Just as some Pope or
other says of the water sprinkled with salt that it sanctifies and cleanses
the people; and the gloss says that it cleanses from venial sins. Such also
were the opinions of the Pharisees which Christ reproved, and to this
feigned cleansing He opposes a double cleanness, the one internal, the
other external. He bids them be cleansed inwardly [(which occurs only
through faith)], and adds concerning the outward cleanness: Give alms of
such things as ye have; and, behold, all things are clean unto you. The
adversaries do not apply aright the universal particle all things; for Christ
adds this conclusion to both members: "All things will be clean unto you,
if you will be clean within, and will outwardly give alms." For He
indicates that outward cleanness is to be referred to works commanded by
God, and not to human traditions, such as the ablutions were at that time,
and the daily sprinkling of water, the vesture of monks, the distinctions
of food, and similar acts of ostentation are now. But the adversaries
distort the meaning by sophistically transferring the universal particle to
only one part: "All things will be clean to those having given alms." [As if
any one would infer: Andrew is present; therefore all the apostles are
present. Wherefore in the antecedent both members ought to be joined:
Believe and give alms. For to this the entire mission, the entire office of
Christ points; to this end He is come that we should believe in Him. Now,
if both parts are combined, believing and giving alms, it follows rightly
that all things are clean: the heart by faith, the external conversation by
good works. Thus we must combine the entire sermon, and not invert the
parts, and interpret the text to mean that the heart is cleansed from sin
by alms. Moreover, there are some who think that these words were spoken
by Christ against the Pharisees ironically, as if He meant to say: Aye, my
dear lords, rob and steal, and then go and give alms, and you will be
promptly cleansed, so that Christ would in a somewhat sarcastic and
mocking way puncture their pharisaical hypocrisy. For, although they
abounded in unbelief, avarice, and every evil work, they still observed
their purifications, gave alms, and believed that they were quite pure,
lovely saints. This interpretation is not contrary to the text.] Yet Peter
says, Acts 15, 9, that hearts are purified by faith. And when this entire
passage is examined, it presents a meaning harmonizing with the rest of
Scripture, that, if the hearts are cleansed and then outwardly alms are
added, i.e., all the works of love, they are thus entirely clean i.e. not only
within, but also without. And why is not the entire discourse added to it?
There are many parts of the reproof, some of which give commandment
concerning faith and others concerning works. Nor is it the part of a
candid reader to pick out the commands concerning works, while the
passages concerning faith are omitted.
Lastly, readers are to be admonished of this, namely, that the adversaries
give the worst advice to godly consciences when they teach that by works
the remission of sins is merited, because conscience, in acquiring
remission through works, cannot be confident that the work will satisfy
God. Accordingly, it is always tormented, and continually devises other
works and other acts of worship until it altogether despairs. This course
is described by Paul, Rom. 4, 6, where he proves that the promise of
righteousness is not obtained because of our works, because we could
never affirm that we had a reconciled God. For the Law always accuses.
Thus the promise would be in vain and uncertain. He accordingly concludes
that this promise of the remission of sins and of righteousness is
received by faith, not on account of works. This is the true, simple, and
genuine meaning of Paul, in which the greatest consolation is offered
godly consciences, and the glory of Christ is shown forth, who certainly
was given to us for this purpose, namely, that through Him we might have
grace, righteousness, and peace.
Thus far we have reviewed the principal passages which the adversaries
cite against us, in order to show that faith does not justify, and that we
merit, by our works, remission of sins and grace. But we hope that we
have shown clearly enough to godly consciences that these passages are
not opposed to our doctrine; that the adversaries wickedly distort the
Scriptures to their opinions; that the most of the passages which they
cite have been garbled; that, while omitting the clearest passages
concerning faith, they only select from the Scriptures passages
concerning works, and even these they distort; that everywhere they add
certain human opinions to that which the words of Scripture say; that they
teach the Law in such a manner as to suppress the Gospel concerning
Christ. For the entire doctrine of the adversaries is, in part, derived from
human reason, and is, in part, a doctrine of the Law, not of the Gospel. For
they teach two modes of justification, of which the one has been derived
from reason and the other from the Law, not from the Gospel, or the
promise concerning Christ.
The former mode of justification with them is, that they teach that by
good works men merit grace both _de congruo and de condigno_. This mode
is a doctrine of reason, because reason, not seeing the uncleanness of the
heart, thinks that it pleases God if it perform good works, and for this
reason other works and other acts of worship are constantly devised, by
men in great peril, against the terrors of conscience. The heathen and the
Israelites slew human victims, and undertook many other most painful
works in order to appease God's wrath. Afterwards, orders of monks were
devised, and these vied with each other in the severity of their
observances against the terrors of conscience and God's wrath. And this
mode of justification, because it is according to reason, and is altogether
occupied with outward works, can be understood, and to a certain extent
be rendered. And to this the canonists have distorted the misunderstood
Church ordinances, which were enacted by the Fathers for a far different
purpose, namely, not that by these works we should seek after
righteousness, but that, for the sake of mutual tranquillity among men,
there might be a certain order in the Church. In this manner they also
distorted the Sacraments and most especially the Mass, through which
they seek _ex opere operato_ righteousness, grace, and salvation.
Part 9
Another mode of justification is handed down by the scholastic
theologians when they teach that we are righteous through a habit infused
by God, which is love, and that, aided by this habit, we observe the Law of
God outwardly and inwardly and that this fulfilling of the Law is worthy
of grace and of eternal life. This doctrine is plainly the doctrine of the
Law. For that is true which the Law says: Thou shalt love the Lord, thy
God, etc., Deut. 6, 5. Thou shalt love thy neighbor Lev. 19, 18. Love is,
therefore, the fulfilling of the Law.
But it is easy for a Christian to judge concerning both modes, because both
modes exclude Christ, and are therefore to be rejected. In the former,
which teaches that our works are a propitiation for sin, the impiety is
manifest. The latter mode contains much that is injurious. It does not
teach that, when we are born again, we avail ourselves of Christ. It does
not teach that justification is the remission of sins. It does not teach that
we attain the remission of sins before we love but falsely represents that
we rouse in ourselves the act of love, through which we merit remission
of sins. Nor does it teach that by faith in Christ we overcome the terrors
of sin and death. It falsely represents that, by their own fulfilling of the
Law, without Christ as Propitiator, men come to God. Finally, it
represents that this very fulfilling of the Law, without Christ as
Propitiator, is righteousness worthy of grace and eternal life, while
nevertheless scarcely a weak and feeble fulfilling of the Law occurs even
in saints.
But if any one will only reflect upon it that the Gospel has not been given
in vain to the world, and that Christ has not been promised, set forth, has
not been born, has not suffered, has not risen again in vain, he will most
readily understand that we are justified not from reason or from the Law.
In regard to justification, we therefore are compelled to dissent from the
adversaries. For the Gospel shows another mode; the Gospel compels us to
avail ourselves of Christ in justification, it teaches that through Him we
have access to God by faith; it teaches that we ought to set Him as
Mediator and Propitiator against God's wrath; it teaches that by faith in
Christ the remission of sins and reconciliation are received, and the
terrors of sin and of death overcome. Thus Paul also says that
righteousness is not of the Law, but of the promise, in which the Father
has promised that He wishes to forgive, that for Christ's sake He wishes
to be reconciled. This promise, however, is received by faith alone, as Paul
testifies, Rom. 4,13. This faith alone receives remission of sins,
justifies, and regenerates. Then love and other good fruits follow. Thus,
therefore, we teach that man is justified, as we have above said, when
conscience, terrified by the preaching of repentance, is cheered and
believes that for Christ's sake it has a reconciled God. This faith is
counted for righteousness before God, Rom. 4, 3. 5. And when in this
manner the heart is cheered and quickened by faith, it receives the Holy
Ghost, who renews us, so that we are able to observe the Law; so that we
are able to love God and the Word of God, and to be submissive to God in
afflictions, so that we are able to be chaste, to love our neighbor, etc.
Even though these works are as yet far distant from the perfection of the
Law, yet they please on account of faith, by which we are accounted
righteous, because we believe that for Christ's sake we have a reconciled
God. These things are plain and in harmony with the Gospel, and can be
understood by persons of sound mind. And from this foundation it can
easily be decided why we ascribe justification to faith, and not to love;
although love follows faith, because love is the fulfilling of the Law. But
Paul teaches that we are justified not from the Law, but from the promise
which is received only by faith. For we neither come to God without Christ
as Mediator, nor receive remission of sins for the sake of our love, but for
the sake of Christ. Likewise we are not able to love God while He is angry,
and the Law always accuses us, always manifests to us an angry God.
Therefore, by faith we must first apprehend the promise that for Christ's
sake the Father is reconciled and forgives. Afterwards we begin to
observe the Law. Our eyes are to be cast far away from human reason, far
away from Moses upon Christ, and we are to believe that Christ is given
us, in order that for His sake we may be accounted righteous. In the flesh
we never satisfy the Law. Thus, therefore, we are accounted righteous, not
on account of the Law but on account of Christ because His merits are
granted us, if we believe on Him. If any one, therefore, has considered
these foundations, that we are not justified by the Law because human
nature cannot observe the Law of God and cannot love God, but that we are
justified from the promise, in which, for Christ's sake, reconciliation,
righteousness, and eternal life have been promised, he will easily
understand that justification must necessarily be ascribed to faith, if he
only will reflect upon the fact that it is not in vain that Christ has been
promised and set forth, that He has been born and has suffered and been
raised again; if he will reflect upon the fact that the promise of grace in
Christ is not in vain, that it was made immediately from the beginning of
the world apart from and beyond the Law; if he will reflect upon the fact
that the promise should be received by faith, as John says, 1 Ep. 5, 10 sq.:
He that believeth not God hath made Him a liar, because he believeth not
the record that God gave of His Son. And this is the record that God hath
given to us eternal life, and this life is in His Son. He that hath the Son
hath life, and he that hath not the Son of God hath not life. And Christ says
John 8, 36: If the Son, therefore, shall make you free, ye shall be free
indeed. And Paul, Rom. 5, 2: By whom also we have access to God; and he
adds: by faith. By faith in Christ, therefore, the promise of remission of
sins and of righteousness is received. Neither are we justified before God
by reason or by the Law.
These things are so plain and so manifest that we wonder that the
madness of the adversaries is so great as to call them into doubt. The
proof is manifest that, since we are justified before God not from the Law
but from the promise, it is necessary to ascribe justification to faith.
What can be opposed to this proof, unless some one wish to abolish the
entire Gospel and the entire Christ? The glory of Christ becomes more
brilliant when we teach that we avail ourselves of Him as Mediator and
Propitiator. Godly consciences see that in this doctrine the most abundant
consolation is offered to them, namely, that they ought to believe and
most firmly assert that they have a reconciled Father for Christ's sake,
and not for the sake of our righteousness, and that, nevertheless, Christ
aids us, so that we are able to observe also the Law. Of such great
blessings as these the adversaries deprive the Church when they condemn
and endeavor to efface, the doctrine concerning the righteousness of faith.
Therefore let all well-disposed minds beware of consenting to the godless
counsels of the adversaries. In the doctrine of the adversaries concerning
justification no mention is made of Christ, and how we ought to set Him
against the wrath of God, as though, indeed, we were able to overcome the
wrath of God by love, or to love an angry God. In regard to these things,
consciences are left in uncertainty. For if they are to think that they have
a reconciled God for the reason that they love, and that they observe the
Law, they must needs always doubt whether they have a reconciled God,
because they either do not feel this love, as the adversaries acknowledge,
or they certainly feel that it is very small; and much more frequently do
they feel that they are angry at the judgment of God, who oppresses human
nature with many terrible evils, with troubles of this life, the terrors of
eternal wrath, etc. When, therefore, will conscience be at rest, when will
it be pacified? When, in this doubt and in these terrors, will it love God?
What else is the doctrine of the Law than a doctrine of despair? And let
any one of our adversaries come forward who can teach us concerning this
love, how he himself loves God. They do not at all understand what they
say they only echo, just like the walls of a house, the little word "love,"
without understanding it. So confused and obscure is their doctrine: it not
only transfers the glory of Christ to human works, but also leads
consciences either to presumption or to despair. But ours, we hope, is
readily understood by pious minds, and brings godly and salutary
consolation to terrified consciences. For as the adversaries quibble that
also many wicked men and devils believe, we have frequently already said
that we speak of faith in Christ, i.e., of faith in the remission of sins, of
faith which truly and heartily assents to the promise of grace. This is not
brought about without a great struggle in human hearts. And men of sound
mind can easily judge that the faith which believes that we are cared for
by God, and that we are forgiven and heard by Him, is a matter above
nature. For of its own accord the human mind makes no such decision
concerning God. Therefore this faith of which we speak is neither in the
wicked nor in devils.
Furthermore, if any sophist cavils that righteousness is in the will, and
therefore it cannot be ascribed to faith, which is in the intellect, the
reply is easy, because in the schools even such persons acknowledge that
the will commands the intellect to assent to the Word of God. We say also
quite clearly: Just as the terrors of sin and death are not only thoughts of
the intellect, but also horrible movements of the will fleeing God's
judgment, so faith is not only knowledge in the intellect, but also
confidence in the will, i.e., it is to wish and to receive that which is
offered in the promise, namely, reconciliation and remission of sins.
Scripture thus uses the term "faith," as the following sentence of Paul
testifies, Rom. 5, 1: Being justified by faith, we have peace with God.
Moreover, in this passage, to justify signifies, according to forensic
usage, to acquit a guilty one and declare him righteous, but on account of
the righteousness of another, namely, of Christ, which righteousness of
another is communicated to us by faith. Therefore, since in this passage
our righteousness is the imputation of the righteousness of another, we
must here speak concerning righteousness otherwise than when in
philosophy or in a civil court we seek after the righteousness of one's own
work which certainly is in the will. Paul accordingly says, 1 Cor. 1, 30: Of
Him are ye in Christ Jesus, who of God is made unto us Wisdom and
Righteousness, and Sanctification, and Redemption. And 2 Cor. 5, 21: He
hath mode Him to be sin for us who knew no sin, that we might be made
the righteousness of God in Him. But because the righteousness of Christ
is given us by faith, faith is for this reason righteousness in us
imputatively, i.e., it is that by which we are made acceptable to God on
account of the imputation and ordinance of God, as Paul says, Rom. 4, 3. 5:
Faith is reckoned for righteousness. Although on account of certain
captious persons we must say technically: Faith is truly righteousness,
because it is obedience to the Gospel. For it is evident that obedience to
the command of a superior is truly a species of distributive justice. And
this obedience to the Gospel is reckoned for righteousness, so that, only
on account of this, because by this we apprehend Christ as Propitiator,
good works, or obedience to the Law, are pleasing. For we do not satisfy
the Law, but for Christ's sake this is forgiven us, as Paul says, Rom. 8, 1:
There is therefore now no condemnation to them which are in Christ Jesus.
This faith gives God the honor, gives God that which is His own, in this,
that, by receiving the promises, it obeys Him. Just as Paul also says, Rom.
4, 20: He staggered not at the promise of God through unbelief, but was
strong in faith, giving glory to God. Thus the worship and divine service of
the Gospel is to receive from God gifts, on the contrary, the worship of
the Law is to offer and present our gifts to God. We can, however, offer
nothing to God unless we have first been reconciled and born again. This
passage too, brings the greatest consolation, as the chief worship of the
Gospel is to wish to receive remission of sins, grace, and righteousness.
Of this worship Christ says, John 6, 40: This is the will of Him that sent
Me, that every one which seeth the Son, and believeth on Him, may have
everlasting life. And the Father says, Matt. 17, 5: This is My beloved Son,
in whom I am well pleased, hear ye Him. The adversaries speak of
obedience to the Law; they do not speak of obedience to the Gospel, and yet
we cannot obey the Law, unless, through the Gospel, we have been born
again, since we cannot love God, unless the remission of sins has been
received. For as long as we feel that He is angry with us, human nature
flees from His wrath and judgment. If any one should make a cavil such as
this: If that be faith which wishes those things that are offered in the
promise, the habits of faith and hope seem to be confounded, because hope
is that which expects promised things, to this we reply that these
dispositions cannot in reality be severed, in the manner that they are
divided by idle speculations in the schools. For also in the Epistle to the
Hebrews faith is defined as the substance (_exspectatio_) of things hoped
for, Heb. 11, 1. Yet if any one wish a distinction to be made, we say that
the object of hope is properly a future event, but that faith is concerned
with future and present things, and receives in the present the remission
of sins offered in the promise.
From these statements we hope that it can be sufficiently understood both
what faith is and that we are compelled to hold that by faith we are
justified, reconciled, and regenerated, if, indeed, we wish to teach the
righteousness of the Gospel, and not the righteousness of the Law. For
those who teach that we are justified by love teach the righteousness of
the Law, and do not teach us in justification to avail ourselves of Christ
as Mediator. These things also are manifest namely, that not by love, but
by faith, we overcome the terrors of sin and death, that we cannot oppose
our love and fulfilling of the Law to the wrath of God, because Paul says,
Rom. 5, 2: By Christ we have access to God by faith. We urge this sentence
so frequently for the sake of perspicuity. For it shows most clearly the
state of our whole case, and, when carefully considered, can teach
abundantly concerning the whole matter, and can console well-disposed
minds. Accordingly, it is of advantage to have it at hand and in sight, not
only that we may be able to oppose it to the doctrine of our adversaries,
who teach that we come to God not by faith, but by love and merits,
without Christ as Mediator; and also, at the same time that, when in fear,
we may cheer ourselves and exercise faith. This is also manifest, that
without the aid of Christ we cannot observe the Law, as He Himself says
John 15, 5: Without Me ye can do nothing. Accordingly, before we observe
the Law, our hearts must be born again by faith. [From the explanations
which we have made it can easily be inferred what answer must be given
to similar quotations. For the rule so interprets all passages that treat of
good works that outside of Christ they are to be worthless before God, and
that the heart must first have Christ, and believe that it is accepted with
God for Christ's sake, not because of its own works. The adversaries also
bring forward some arguments of the schools, which are easily answered,
if you know what faith is. Tried Christians speak of faith quite differently
from the sophists, for we have shown before that to believe means to rely
on the mercy of God, that He desires to be gracious for Christ's sake,
without our merits. That is what it means to believe the article of the
forgiveness of sin. To believe this does not mean to know the history only,
which the devils also know. Therefore we can easily meet the argument of
the schools when they say that the devils also believe, therefore faith
does not justify. Aye, the devils know the history, but they do not believe
the forgiveness of sin. Again, they say: To be righteous is to be obedient.
Now, to perform works is certainly obedience; therefore works must
justify. We should answer this as follows: To be righteous is a kind of
obedience which God accepts as such. Now God is not willing to accept our
obedience in works as righteousness; for it is not an obedience of the
heart, because none truly keep the Law. For this reason He has ordained
that there should be another kind of obedience which He will accept as
righteousness, namely, that we are to acknowledge our disobedience, and
trust that we are pleasing to God for Christ's sake, not on account of our
obedience. Accordingly, to be righteous in this case means to be pleasing
to God, not on account of our own obedience, but from mercy for Christ's
sake. Again, to sin is to hate God; therefore, to love God must be
righteousness. True, to love God is the righteousness of the Law. But
nobody fulfils this Law. Therefore the Gospel teaches a new kind of
righteousness, namely, that we are pleasing to God for Christ's sake,
although we have not fulfilled the Law; and yet, we are to begin to do the
Law. Again, what is the difference between faith and hope? Answer: Hope
expects future blessings and deliverance from tribulation; faith receives
the present reconciliation, and concludes in the heart that God has
forgiven my sin, and that He is now gracious to me. And this is a noble
service of God, which serves God by giving Him the honor, and by
esteeming His mercy and promise so sure that without merit we can
receive and expect from Him all manner of blessings. And in this service
of God the heart should be exercised and increase, of which the foolish
sophists know nothing.]
Hence it can also be understood why we find fault with the doctrine of the
adversaries concerning _meritum condigni_. The decision is very easy:
because they do not make mention of faith, that we please God by faith for
Christ's sake, but imagine that good works, wrought by the aid of the habit
of love, constitute a righteousness worthy by itself to please God, and
worthy of eternal life, and that they have no need of Christ as Mediator.
[This can in no wise be tolerated.] What else is this than to transfer the
glory of Christ to our works, namely that we please God because of our
works, and not because of Christ? But this is also to rob Christ of the
glory of being the Mediator who is Mediator perpetually, and not merely in
the beginning of Justification. Paul also says, Gal. 2, 17, that If one
justified in Christ have need afterwards to seek righteousness elsewhere,
he affirms of Christ that He is a minister of sin, i.e., that He does not
fully justify. [And this is what the holy, catholic, Christian Church
teaches, preaches, and confesses, namely, that we are saved by mercy as
we have shown above from Jerome.] And most absurd is that which the
adversaries teach, namely, that good works merit _grace de condigno_, as
though indeed after the beginning of justification, if conscience is
terrified, as is ordinarily the case, grace must be sought through a good
work, and not by faith in Christ.
Secondly, the doctrine of the adversaries leaves consciences in doubt, so
that they never can be pacified, because the Law always accuses us, even
in good works. For always the flesh lusteth against the Spirit, Gal. 5, 17.
How, therefore, will conscience here have peace without faith, if it
believe that, not for Christ's sake, but for the sake of one's own work, it
ought now to please God? What work will it find, upon what will it firmly
rely as worthy of eternal life, if, indeed, hope ought to originate from
merits? Against these doubts Paul says, Rom. 5, 1: Being justified by
faith, we have peace with God; we ought to be firmly convinced that for
Christ's sake righteousness and eternal life are granted us. And of
Abraham he says Rom. 4, 18: Against hope he believed in hope.
Thirdly, how will conscience know when by the inclination of this habit of
love, a work has been done of which it may affirm that it merits _grace de
condigno_? But it is only to elude the Scriptures that this very distinction
has been devised, namely, that men merit at one time _de congruo_ and at
another time _de condigno_, because, as we have above said, the intention
of the one who works does not distinguish the kinds of merit; but
hypocrites, in their security, think simply their works are worthy, and
that for this reason they are accounted righteous. On the other hand,
terrified consciences doubt concerning all works, and for this reason are
continually seeking other works. For this is what it means to _merit de
congruo_, namely to doubt and, without faith, to work, until despair takes
place. In a word, all that the adversaries teach in regard to this matter is
full of errors and dangers.
Fourthly, the entire [the holy, catholic, Christian] Church confesses that
eternal life is attained through mercy. For thus Augustine speaks On Grace
and Free Will, when indeed, he is speaking of the works of the saints
wrought after justification: God leads us to eternal life not by our merits,
but according to His mercy. And Confessions, Book IX: Woe to the life of
man, however much it may be worthy of praise, if it be judged with mercy
removed. And Cyprian in his treatise on the Lord's Prayer: Lest any one
should flatter himself that he is innocent, and by exalting himself, should
perish the more deeply, he is instructed and taught that he sins daily, in
that he is bidden to entreat daily for his sins. But the subject is well
known, and has very many and very clear testimonies in Scripture, and in
the Church Fathers, who all with one mouth declare that, even though we
have good works yet in these very works we need mercy. Faith looking
upon this mercy cheers and consoles us. Wherefore the adversaries teach
erroneously when they so extol merits as to add nothing concerning this
faith that apprehends mercy. For just as we have above said that the
promise and faith stand in a reciprocal relation, and that the promise is
not apprehended unless by faith, so we here say that the promised mercy
correlatively requires faith, and cannot be apprehended without faith.
Therefore we justly find fault with the doctrine concerning _meritum
condigni_, since it teaches nothing of justifying faith, and obscures the
glory and office of Christ as Mediator. Nor should we be regarded as
teaching anything new in this matter, since the Church Fathers have so
clearly handed down the doctrine that even in good works we need mercy.
Scripture also often inculcates the same. In Ps. 143, 9: And enter not into
judgment with Thy servant; for in Thy sight shall no man living be
justified. This passage denies absolutely, even to all saints and servants
of God, the glory of righteousness, if God does not forgive, but judges and
convicts their hearts. For when David boasts in other places of his
righteousness, he speaks concerning his own cause against the
persecutors of God's Word, he does not speak of his personal purity; and he
asks that the cause and glory of God be defended, as in Ps. 7, 8: Judge me,
O Lord, according to Thy righteousness, and according to mine integrity
that is in me. Likewise in Ps. 130, 3, he says that no one can endure God's
judgment, if God were to mark our sins: If Thou, Lord, shouldest mark
iniquities, O Lord, who shall stand? Job 9, 28: I am afraid of all my
sorrows [Vulg., opera, works]; v. 30: If I wash myself with snow-water,
and make my hands never so clean, yet Thou shalt plunge me in the ditch.
Prov. 20, 9: Who can say, I have made my heart clean, I am pure from my
sin? 1 John 1, 8: If we say that we have no sin, we deceive ourselves and
the truth is not in us, etc. And in the Lord's Prayer the saints ask for the
remission of sins. Therefore even the saints have sins. Num. 14, 18: The
innocent shall not be innocent [cf. Ex. 34, 7]. Deut. 4, 24: The Lord, thy God,
is a consuming fire. Zechariah also says, 2, 13: Be silent, O all flesh,
before the Lord. Is. 40, 6: All flesh is as grass, and all the goodliness
thereof is as the flower of the field; the grass withereth, the flower
fadeth, because the Spirit of the Lord bloweth upon it, i.e., flesh and
righteousness of the flesh cannot endure the judgment of God. Jonah also
says, chap. 2, 8: They that observe lying vanities forsake their own mercy,
i.e., all confidence is vain, except confidence in mercy; mercy delivers us;
our own merits, our own efforts, do not. Accordingly, Daniel also prays,
9, 18 sq.: For we do not present our supplications before Thee for our
righteousnesses but for Thy great mercies. O Lord, hear; O Lord, forgive; O
Lord, hearken and do it; defer not for Thine own sake, O my God; for Thy
city and Thy people are called by Thy name. Thus Daniel teaches us in
praying to lay hold upon mercy, i.e., to trust in God's mercy, and not to
trust in our own merits before God. We also wonder what our adversaries
do in prayer, if, indeed, the profane men ever ask anything of God. If they
declare that they are worthy because they have love and good works, and
ask for grace as a debt, they pray precisely like the Pharisee in Luke
18, 11, who says: I am not as other men are. He who thus prays for grace
and does not rely upon God's mercy, treats Christ with dishonor, who,
since He is our High Priest, intercedes for us. Thus, therefore, prayer
relies upon God's mercy, when we believe that we are heard for the sake of
Christ the High Priest, as He Himself says, John 14, 13: Whatsoever ye
shall ask the Father in My name, He will give it you. In My. name, He says,
because without this High Priest we cannot approach the Father.
[All prudent men will see what follows from the opinion of the
adversaries. For if we shall believe that Christ has merited only the
_prima gratia_, as they call it, and that we afterwards merit eternal life
by our works, hearts or consciences will be pacified neither at the hour of
death, nor at any other time, nor can they ever build upon certain ground;
they are never certain that God is gracious. Thus their doctrine
unintermittingly leads to nothing but misery of soul and, finally, to
despair. For God's Law is not a matter of pleasantry; it ceaselessly
accuses consciences outside of Christ, as Paul says, Rom. 4, 15: The Law
worketh wrath. Thus it will happen that if consciences feel the judgment
of God, they have no certain comfort and will rush into despair.
Paul says: Whatsoever is not of faith is sin, Rom. 14, 23. But those persons
can do nothing from faith who are first to attain to this that God is
gracious to them only when they have at length fulfilled the Law. They
will always quake with doubt whether they have done enough good works,
whether the Law has been satisfied, yea, they will keenly feel and
understand that they are still under obligation to the Law. Accordingly,
they will never be sure that they have a gracious God, and that their
prayer is heard. Therefore they can never truly love God, nor expect any
blessing from Him, nor truly worship God. What else are such hearts and
consciences than hell itself, since there is nothing in them but despair,
fainting away grumbling, discontent, and hatred of God, and yet in this
hatred they invoke and worship God, just as Saul worshiped Him
Here we appeal to all Christian minds and to all that are experienced in
trials; they will be forced to confess and say that such great uncertainty,
such disquietude, such torture and anxiety, such horrible fear and doubt
follow from this teaching of the adversaries who imagine that we are
accounted righteous before God by our own works or fulfilling of the Law
which we perform, and point us to Queer Street by bidding us trust not in
the rich, blessed promises of Grace, given us by Christ the Mediator, but in
our own miserable works! Therefore, this conclusion stands like a rock,
yea, like a wall, namely, that, although we have begun to do the Law, still
we are accepted with God and at peace with Him, not on account of such
works of ours, but for Christ's sake by faith; nor does God owe us
everlasting life on account of these works. But just as forgiveness of sin
and righteousness is imputed to us for Christ's sake, not on account of our
works, or the Law, so everlasting life, together with righteousness, is
offered us, not on account of our works, or of the Law, but for Christ's
sake as Christ says, John 6, 40: This is the Father's will that sent He, that
every one which seeth the Son, and believeth on Him may have everlasting
life. Again, v. 47: He that believeth on the Son hath everlasting life. Now,
the adversaries should be asked at this point what advice they give to poor
consciences in the hour of death: whether they comfort consciences by
telling them that they will have a blessed departure, that they will be
saved, and have a propitiated God, because of their own merits or because
of God's grace and mercy for Christ's sake. For St. Peter St. Paul, and
saints like them cannot boast that God owes them eternal life for their
martyrdom, nor have they relied on their works, but on the mercy promised
in Christ.
Nor would it be possible that a saint, great and high though he be, could
make a firm stand against the accusations of the divine Law, the great
might of the devil, the terror of death, and, finally, against despair and
the anguish of hell, if he would not grasp the divine promises, the Gospel,
as a tree or branch in the great flood in the strong, violent stream, amidst
the waves and billows of the anguish of death; if he does not cling by faith
to the Word, which proclaims grace, and thus obtains eternal life without
works, without the Law, from pure grace. For this doctrine alone
preserves Christian consciences in afflictions and anguish of death. Of
these things the adversaries know nothing, and talk of them like a blind
man about color.
Here they will say: If we are to be saved by pure mercy, what difference is
there between those who are saved, and those who are not saved? If merit
is of no account, there is no difference between the evil and the good and
it follows that both are saved alike. This argument has moved the
scholastics to invent the _meritum condigni_; for there must be (they
think) a difference between those who are saved and those who are
damned.
We reply; in the first place, that everlasting life is accorded to those
whom God esteems just, and when they have been esteemed just, they are
become, by that act, the children of God and coheirs of Christ, as Paul
says, Rom. 8, 30: Whom He justified, them He also glorified. Hence nobody
is saved except only those who believe the Gospel. But as our
reconciliation with God is uncertain if it is to rest on our works, and not
on the gracious promise of God, which cannot fail, so, too, all that we
expect by hope would be uncertain if it must be built on the foundation of
our merits and works. For the Law of God ceaselessly accuses the
conscience and men feel in their hearts nothing but this voice from the
fiery, flaming cloud: I am the Lord, thy God; this thou shalt do; that thou
art obliged to do; this I require of thee. Deut. 5, 6 ff. No conscience can for
a moment be at rest when the Law and Moses assails the heart, before it
apprehends Christ by faith. Nor can it truly hope for eternal life, unless it
be pacified before. For a doubting conscience flees from God, despairs and
cannot hope. However, hope of eternal life must be certain. Now, in order
that it may not be fickle, but certain, we must believe that we have
eternal life, not by our works or merits, but from pure grace, by faith in
Christ.
In secular affairs and in secular courts we meet with both, mercy and
justice. Justice is certain by the laws and the verdict rendered, mercy is
uncertain. In this matter that relates to God the case is different; for
grace and mercy have been promised us by a certain word, and the Gospel
is the word which commands us to believe that God is gracious and wishes
to save us for Christ's sake, as the text reads, John 3, 17: 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.
Now, whenever we speak of mercy, the meaning is to be this, that faith is
required, and it is this faith that makes the difference between those who
are saved, and those who are damned, between those who are worthy, and
those who are unworthy. For everlasting life has been promised to none
but those who have been reconciled by Christ. Faith, however, reconciles
and justifies before God the moment we apprehend the promise by faith.
And throughout our entire life we are to pray God and be diligent, to
receive faith and to grow in faith. For, as stated before, faith is where
repentance is, and it is not in those who walk after the flesh. This faith is
to grow and increase throughout our life by all manner of afflictions.
Those who obtain faith are regenerated, so that they lead a new life and do
good works.
Now, just as we say that true repentance is to endure throughout our
entire life, we say, too, that good works and the fruits of faith must be
done throughout our life, although our works never become so precious as
to be equal to the treasure of Christ, or to merit eternal life, as Christ
says, Luke 17, 10: When ye shall have done all those things which are
commanded you, say, We are unprofitable servants. And St. Bernard truly
says: There is need that you must first believe that you cannot have
forgiveness of sin except by the grace of God; next, that thereafter you
cannot have and do any good work unless God grants it to you; lastly, that
you cannot earn eternal life with your works, though it is not given you
without merit. A little further on he says: Let no one deceive himself; for
when you rightly consider the matter, you will undoubtedly find that you
cannot meet with ten thousand him who approaches you with twenty
thousand. These are strong sayings of St. Bernard; let them believe these
if they will not believe us.
In order, then, that hearts may have a true certain comfort and hope, we
point them, with Paul, to the divine promise of grace in Christ, and teach
that we must believe that God gives us eternal life, not on account of our
works, but for Christ's sake, as the Apostle John says in his Epistle, 1, 5,
12: He that hath the Son hath life, and he that hath not the Son of God hath
not life.]
Part 10
Here belongs also the declaration of Christ, Luke 17, 10: So likewise ye,
when ye shall have done all those things which are commanded you, say,
We are unprofitable servants. These words clearly declare that God saves
by mercy and on account of His promise, not that it is due on account of
the value of our works. But at this point the adversaries play wonderfully
with the words of Christ. In the first place, they make an antistrophe and
turn it against us. Much more, they say, can it be said: "If we have believed
all things, say, We are unprofitable servants." Then they add that works
are of no profit to God, but are not without profit to us. See how the
puerile study of sophistry delights the adversaries, and although these
absurdities do not deserve a refutation, nevertheless we will reply to
them in a few words. The antistrophe is defective. For, in the first place,
the adversaries are deceived in regard to the term faith; because, if it
would signify that knowledge of the history which is also in the wicked
and in devils, the adversaries would be correct in arguing that faith is
unprofitable when they say: "When we have believed all things, say, We are
unprofitable servants." But we are speaking, not of the knowledge of the
history, but of confidence in the promise and mercy of God. And this
confidence in the promise confesses that we are unprofitable servants;
yea, this confession that our works are unworthy is the very voice of
faith, as appears in this example of Daniel, 9, 18, which we cited a little
above: We do not present our supplications before Thee for our
righteousnesses, etc. For faith saves because it apprehends mercy, or the
promise of grace, even though our works are unworthy; and, thus
understood, namely that our works are unworthy, the antistrophe does not
injure us: "When ye shall have believed all things, say, We are unprofitable
servants"; for that we are saved by mercy, we teach with the entire
Church. But if they mean to argue from the similar: When you have done all
things, do not trust in your works, so also, when you have believed all
things, do not trust in the divine promise there is no connection. [The
inference is wrong: "Works do not help; therefore, faith also does not
help." We must give the uncultured men a homely illustration: It does not
follow that because a half-farthing does not help, therefore a florin also
does not help. Just as the florins is of much higher denomination and value
than the half-farthing, so also should it be understood that faith is much
higher and more efficacious than works. Not that faith helps because of
its worth, but because it trusts in God's promises and mercy. Faith is
strong, not because of its worthiness, but because of the divine promise.]
For they are very dissimilar, as the causes and objects of confidence in
the former proposition are far dissimilar to those of the latter. In the
former, confidence is confidence in our own works. In the latter,
confidence is confidence in the divine promise. Christ, however, condemns
confidence in our works; He does not condemn confidence in His promise.
He does not wish us to despair of God's grace and mercy. He accuses our
works as unworthy, but does not accuse the promise which freely offers
mercy. And here Ambrose says well: grace is to be acknowledged; but
nature must not be disregarded. We must trust in the promise of grace and
not in our own nature. But the adversaries act in accordance with their
custom, and distort, against faith, the judgments which have been given on
behalf of faith. [Hence, Christ in this place forbids men to trust in their
own works; for they cannot help them. On the other hand, He does not
forbid to trust in God's promise. Yea, He requires such trust in the promise
of God for the very reason that we are unprofitable servants and works
can be of no help. Therefore, the knaves have improperly applied to our
trust in the divine promise the words of Christ which treat of trust in our
own worthiness. This clearly reveals and defeats their sophistry. May the
Lord Christ soon put to shame the sophists who thus mutilate His holy
Word! Amen.] We leave, however, these thorny points to the schools. The
sophistry is plainly puerile when they interpret "unprofitable servant " as
meaning that the works are unprofitable to God, but are profitable to us.
Yet Christ speaks concerning that profit which makes God a debtor of
grace to us, although it is out of place to discuss here concerning that
which is profitable or unprofitable. For "unprofitable servants" means
"insufficient," because no one fears God as much, and loves God as much,
and believes God as much as he ought. But let us dismiss these frigid
cavils of the adversaries, concerning which, if at any time they are
brought to the light, prudent men will easily decide what they should
judge. They have found a flaw in words which are very plain and clear. But
every one sees that in this passage confidence in our own works is
condemned.
Let us, therefore, hold fast to this which the Church confesses, namely,
that we are saved by mercy. And lest any one may here think: "If we are to
be saved by mercy, hope will be uncertain, if in those who obtain salvation
nothing precedes by which they may be distinguished from those who do
not obtain it," we must give him a satisfactory answer. For the
scholastics, moved by this reason, seem to have devised the _meritum
condigni_. For this consideration can greatly exercise the human mind. We
will therefore reply briefly. For the very reason that hope may be sure, for
the very reason that there may be an antecedent distinction between those
who obtain salvation, and those who do not obtain it, it is necessary
firmly to hold that we are saved by mercy. When this is expressed thus
unqualifiedly, it seems absurd. For in civil courts and in human judgment,
that which is of right or of debt is certain, and mercy is uncertain. But the
matter is different with respect to God's judgment; for here mercy has a
clear and certain promise and command from God. For the Gospel is
properly that command which enjoins us to believe that God is propitious
to us for Christ's sake. For God sent not His Son into the world to condemn
the world, but that the world through Him might be saved, John 3, 17. 18.
As often, therefore, as mercy is spoken of, faith in the promise must be
added; and this faith produces sure hope, because it relies upon the Word
and command of God. If hope would rely upon works, then, indeed, it would
be uncertain, because works cannot pacify the conscience, as has been
said above frequently. And this faith makes a distinction between those
who obtain salvation, and those who do not obtain it. Faith makes the
distinction between the worthy and the unworthy, because eternal life has
been promised to the justified; and faith justifies.
But here again the adversaries will cry out that there is no need of good
works if they do not merit eternal life. These calumnies we have refuted
above. Of course, it is necessary to do good works. We say that eternal life
has been promised to the justified. But those who walk according to the
flesh retain neither faith nor righteousness. We are for this very end
justified, that, being righteous we may begin to do good works and to obey
God's Law. We are regenerated and receive the Holy Ghost for the very end
that the new life may produce new works, new dispositions, the fear and
love of God, hatred of concupiscence, etc. This faith of which we speak
arises in repentance, and ought to be established and grow in the midst of
good works, temptations, and dangers, so that we may continually be the
more firmly persuaded that God for Christ's sake cares for us, forgives us,
hears us. This is not learned with out many and great struggles. How often
is conscience aroused, how often does it incite even to despair when it
brings to view sins, either old or new, or the impurity of our nature! This
handwriting is not blotted out without a great struggle, in which
experience testifies what a difficult matter faith is. And while we are
cheered in the midst of the terrors and receive consolation, other
spiritual movements at the same time grow, the knowledge of God, fear of
God, hope, love of God; and we are regenerated, as Paul says, Col. 3, 10 and
2 Cor. 3, 18, in the knowledge of God, and, beholding the glory of the Lord,
are changed into the same image, i.e., we receive the true knowledge of
God, so that we truly fear Him, truly trust that we are cared for and that
we are heard by Him. This regeneration is, as it were, the beginning of
eternal life, as Paul says, Rom. 8, 10: If Christ be in you, the body is dead
because of sin; but the Spirit is life because of righteousness. And 2 Cor.
5, 2. 3: We are clothed upon, if so be that, being clothed, we shall not be
found naked. From these statements the candid reader can judge that we
certainly require good works, since we teach that this faith arises in
repentance, and in repentance ought continually to increase; and in these
matters we place Christian and spiritual perfection, if repentance and
faith grow together in repentance. This can be better understood by the
godly than those things which are taught by the adversaries concerning
contemplation or perfection. Just as, however, justification pertains to
faith, so also life eternal pertains to faith. And Peter says, 1 Pet. 1, 9:
Receiving the end, or fruit, of your faith, the salvation of your souls. For
the adversaries confess that the justified are children of God and coheirs
of Christ. Afterwards works, because on account of faith they please God,
merit other bodily and spiritual rewards. For there will be distinctions in
the glory of the saints.
But here the adversaries reply that eternal life is called a reward, and
that therefore it is merited _de condigno_ by good works. We reply briefly
and plainly: Paul, Rom. 6, 23, calls eternal life a gift, because by the
righteousness presented for Christ's sake, we are made at the same time
sons of God and coheirs of Christ, as John says, 3, 36: He that believeth on
the Son hath everlasting life. And Augustine says, as also do very many
others who follow him: God crowns His gifts in us. Elsewhere indeed, Luke
5, 23, it is written: Your reward is great in heaven. If these passages seem
to the adversaries to conflict, they themselves may explain them. But they
are not fair judges; for they omit the word gift. They omit also the
sources of the entire matter [the chief part, how we are justified before
God, also that Christ remains at all times the Mediator], and they select
the word reward, and most harshly interpret this not only against
Scripture, but also against the usage of the language. Hence they infer that
inasmuch as it is called a reward, our works, therefore, are such that they
ought to be a price for which eternal life is due. They are, therefore,
worthy of grace and life eternal, and do not stand in need of mercy, or of
Christ as Mediator, or of faith. This logic is altogether new; we hear the
term reward, and therefore are to infer that there is no need of Christ as
Mediator, or of faith having access to God for Christ's sake, and not for the
sake of our works! Who does not see that these are anacoluthons? We do
not contend concerning the term reward. We dispute concerning this
matter, namely, whether good works are of themselves worthy of grace
and of eternal life, or whether they please only on account of faith, which
apprehends Christ as Mediator. Our adversaries not only ascribe this to
works, namely, that they are worthy of grace and of eternal life, but they
also state falsely that they have superfluous merits, which they can grant
to others, and by which they can justify others, as when monks sell the
merits of their orders to others. These monstrosities they heap up in the
manner of Chrysippus, where this one word reward is heard, namely: "It is
called a reward, and therefore we have works which are a price for which
a reward is due; therefore works please by themselves, and not for the
sake of Christ as Mediator. And since one has more merits than another,
therefore some have superfluous merits. And those who merit them can
bestow these merits upon others." Stop, reader; you have not the whole of
this sorites. For certain sacraments of this donation must be added; the
hood is placed upon the dead. [As the Barefooted monks and other orders
have shamelessly done in placing the hoods of their orders upon dead
bodies.] By such accumulations the blessings brought us in Christ, and the
righteousness of faith have been obscured. [These are acute and strong
arguments, all of which they can spin from the single word reward,
whereby they obscure Christ and faith.]
We are not agitating an idle logomachy concerning the term reward [but
this great, exalted, most important matter, namely, where Christian
hearts are to find true and certain consolation; again, whether our works
can give consciences rest and peace; again, whether we are to believe that
our works are worthy of eternal life, or whether that is given us for
Christ's sake. These are the real questions regarding these matters; if
consciences are not rightly instructed concerning these, they can have no
certain comfort. However, we have stated clearly enough that good works
do not fulfil the Law, that we need the mercy of God, that by faith we are
accepted with God, that good works, be they ever so precious, even if they
were the works of St. Paul himself, cannot bring rest to the conscience.
From all this it follows that we are to believe that we obtain eternal life
through Christ by faith, not on account of our works, or of the Law. But
what do we say of the reward which Scripture mentions?] If the
adversaries will concede that we are accounted righteous by faith because
of Christ, and that good works please God because of faith, we will not
afterwards contend much concerning the term reward. We confess that
eternal life is a reward, because it is something due on account of the
promise, not on account of our merits. For the justification has been
promised, which we have above shown to be properly a gift of God; and to
this gift has been added the promise of eternal life, according to Rom.
8, 30: Whom He justified, them He also glorified. Here belongs what Paul
says, 2 Tim. 4, 8: There is laid up for me a crown of righteousness which
the Lord, the righteous Judge, shall give me. For the crown is due the
justified because of the promise. And this promise saints should know, not
that they may labor for their own profit, for they ought to labor for the
glory of God; but in order that they may not despair in afflictions, they
should know God's will, that He desires to aid, to deliver, to protect them.
[Just as the inheritance and all possessions of a father are given to the
son, as a rich compensation and reward for his obedience, and yet the son
receives the inheritance, not on account of his merit, but because the
father, for the reason that he is his father, wants him to have it.
Therefore it is a sufficient reason why eternal life is called a reward,
because thereby the tribulations which we suffer, and the works of love
which we do, are compensated, although we have not deserved it. For there
are two kinds of compensation: one, which we are obliged, the other,
which we are not obliged, to render. I.e., when the emperor grants a
servant a principality, he therewith compensates the servant's work; and
yet the work is not worth the principality, but the servant acknowledges
that he has received a gracious lien. Thus God does not owe us eternal life,
still, when He grants it to believers for Christ's sake, that is a
compensation for our sufferings and works.] Although the perfect hear the
mention of penalties and rewards in one way, and the weak hear it in
another way; for the weak labor for the sake of their own advantage. And
yet the preaching of rewards and punishments is necessary. In the
preaching of punishments the wrath of God is set forth, and therefore this
pertains to the preaching of repentance. In the preaching of rewards, grace
is set forth. And just as Scripture, in the mention of good works, often
embraces faith,--for it wishes righteousness of the heart to be included
with the fruits,--so sometimes it offers grace together with other
rewards as in Is. 58, 8 f., and frequently in other places in the prophets.
We also confess what we have often testified, that, although justification
and eternal life pertain to faith, nevertheless good works merit other
bodily and spiritual rewards [which are rendered both in this life and after
this life; for God defers most rewards until He glorifies saints after this
life, because He wishes them in this life to be exercised in mortifying the
old man] and degrees of rewards, according to 1 Cor. 3, 8: Every man shall
receive his own reward according to his own labor. [For the blessed will
have reward, one higher than the other. This difference merit makes,
according as it pleases God; and it is merit, because they do these good
works whom God has adopted as children and heirs. For thus they have
merit which is their own and peculiar as one child with respect to
another.] For the righteousness of the Gospel, which has to do with the
promise of grace, freely receives justification and quickening. But the
fulfilling of the Law, which follows faith, has to do with the Law, in
which a reward is offered and is due, not freely, but according to our
works. But those who merit this are justified before they do the Law.
Therefore as Paul says, Col. 1, 13; Rom. 8, 17, they have before been
translated into the kingdom of God's Son, and been made joint-heirs with
Christ. But as often as mention is made of merit, the adversaries
immediately transfer the matter from other rewards to justification,
although the Gospel freely offers justification on account of Christ's
merits and not of our own; and the merits of Christ are communicated to
us by faith. But works and afflictions merit, not justification, but other
remunerations, as the reward is offered for the works in these passages:
He which soweth sparingly shall reap also sparingly, and he which soweth
bountifully shall reap also bountifully, 2 Cor. 9, 6. Here clearly the
measure of the reward is connected with the measure of the work. Honor
thy father and thy mother, that thy days may be long upon the land, Ex. 20,
12. Also here the Law offers a reward to a certain work. Although,
therefore, the fulfilling of the Law merits a reward, for a reward properly
pertains to the Law, yet we ought to be mindful of the Gospel, which
freely offers justification for Christ's sake. We neither observe the Law
nor can observe it, before we have been reconciled to God, justified, and
regenerated. Neither would this fulfilling of the Law please God, unless
we would be accepted on account of faith. And because men are accepted
on account of faith, for this very reason the inchoate fulfilling of the Law
pleases, and has a reward in this life and after this life. Concerning the
term reward, very many other remarks might here be made derived from
the nature of the Law, which as they are too extensive, must be explained
in another connection.
But the adversaries urge that it is the prerogative of good works to merit
eternal life, because Paul says, Rom. 2, 5: Who will render to every one
according to his works. Likewise v. 10: Glory, honor, and peace to every
man that worketh good. John 6, 29: They that have done good [shall come
forth] unto the resurrection of life. Matt. 25 36: I was an hungred and ye
gave Me meat etc. In these and all similar passages in which works are
praised in the Scriptures, it is necessary to understand not only outward
works, but also the faith of the heart, because Scripture does not speak of
hypocrisy, but of the righteousness of the heart with its fruits. Moreover,
as often as mention is made of the Law and of works, we must know that
Christ as Mediator is not to be excluded. For He is the end of the Law, and
He Himself says, John 16, 5: Without Me ye can do nothing. According to
this rule we have said above that all passages concerning works can be
judged. Wherefore, when eternal life is granted to works, it is granted to
those who have been justified, because no men except justified men, who
are led by the Spirit of Christ, can do good works; and without faith and
Christ, as Mediator, good works do not please, according to Heb. 11, 6:
Without faith it is impossible to please God. When Paul says: He will
render to every one according to his works, not only the outward work
ought to be understood, but all righteousness or unrighteousness. So: Glory
to him that worketh good, i.e., to the righteous. Ye gave Me meat, is cited
as the fruit and witness of the righteousness of the heart and of faith, and
therefore eternal life is rendered to righteousness. [There it must
certainly be acknowledged that Christ means not only the works, but that
He desires to have the heart, which He wishes to esteem God aright, and to
believe correctly concerning Him, namely, that it is through mercy that it
is pleasing to God. Therefore Christ teaches that everlasting life will be
given the righteous, as Christ says: The righteous shall go into everlasting
life.] In this way Scripture, at the same time with the fruits, embraces
the righteousness of the heart. And it often names the fruits, in order that
it may be better understood by the inexperienced, and to signify that a
new life and regeneration, and not hypocrisy, are required. But
regeneration occurs, by faith, in repentance.
No sane man can judge otherwise, neither do we here affect any idle
subtilty, so as to separate the fruits from the righteousness of the heart;
if the adversaries would only have conceded that the fruits please because
of faith, and of Christ as Mediator, and that by themselves they are not
worthy of grace and of eternal life. For in the doctrine of the adversaries
we condemn this, that in such passages of Scripture, understood either in
a philosophical or a Jewish manner, they abolish the righteousness of
faith, and exclude Christ as Mediator. From these passages they infer that
works merit grace, sometimes de congruo, and at other times _de
condigno_, namely, when love is added; i.e., that they justify, and because
they are righteousness they are worthy of eternal life. This error
manifestly abolishes the righteousness of faith, which believes that we
have access to God for Christ's sake, not for the sake of our works, and
that through Christ, as Priest and Mediator, we are led to the Father, and
have a reconciled Father, as has been sufficiently said above. And this
doctrine concerning the righteousness of faith is not to be neglected in
the Church of Christ, because without it the office of Christ cannot be
considered, and the doctrine of justification that is left is only a doctrine
of the Law. But we should retain the Gospel, and the doctrine concerning
the promise, granted for Christ's sake.
[We are here not seeking an unnecessary subtilty, but there is a great
reason why we must have a reliable account as regards these questions.
For as soon as we concede to the adversaries that works merit eternal
life, they spin from this concession the awkward teaching that we are
able to keep the Law of God, that we are not in need of mercy, that we are
righteous before God, that is, accepted with God by our works, not for the
sake of Christ, that we can also do works of supererogations namely, more
than the Law requires. Thus the entire teaching concerning faith is
suppressed. However, if there is to be and abide a Christian Church, the
pure teaching concerning Christ, concerning the righteousness of faith,
must surely be preserved. Therefore we must fight against these great
pharisaical errors, in order that we redeem the name of Christ and the
honor of the Gospel and of Christ, and preserve for Christian hearts a true,
permanent, certain consolation. For how is it possible that a heart or
conscience can obtain rest, or hope for salvation, when in afflictions and
in the anguish of death our works in the judgment and sight of God utterly
become dust, unless it becomes certain by faith that men are saved by
mercy, for Christ's sake, and not for the sake of their works, their
fulfilling of the Law? And, indeed, St. Laurentius, when placed on the
gridiron, and being tortured for Christ's sake did not think that by this
work he was perfectly and absolutely fulfilling the Law, that he was
without sin, that he did not need Christ as Mediator and the mercy of God.
He rested his case, indeed, with the prophet, who says: Enter not into
judgment with Thy servant; for in Thy sight shall no man living be
justified, Ps. 143, 2. Nor did St. Bernard boast that his works were worthy
of eternal life, when he says: _Perdite vixi_, I have led a sinful life, etc.
But he boldly comforts himself, clings to the promise of grace, and
believes that he has remission of sins and life eternal for Christ's sake,
just as Psalm 32, 1 teaches: Blessed is he whose transgression is
forgiven, whose sin is covered. And Paul says, Rom. 4, 6: David also
describeth the blessedness of the man to whom God imputeth
righteousness without works. Paul, then, says that he is blessed to whom
righteousness is imputed through faith in Christ, even though he have not
performed any good works. That is the true, permanent consolation, by
which hearts and consciences can be confirmed and encouraged, namely
that for Christ's sake, through faith, the remission of sins, righteousness,
and life eternal are given us. Now, if passages which treat of works are
understood in such a manner as to comprise faith, they are not opposed to
our doctrine. And, indeed, it is necessary always to add faith, so as not to
exclude Christ as Mediator. But the fulfilment of the Law follows faith;
for the Holy Ghost is present, who renews life. Let this suffice concerning
this article.]
We are not, therefore, on this topic contending with the adversaries
concerning a small matter. We are not seeking out idle subtilties when we
find fault with them for teaching that we merit eternal life by works,
while that faith is omitted which apprehends Christ as Mediator. For of
this faith which believes that for Christ's sake the Father is propitious to
us there is not a syllable in the scholastics. Everywhere they hold that we
are accepted and righteous because of our works, wrought either from
reason, or certainly wrought by the inclination of that love concerning
which they speak. And yet they have certain sayings, maxims, as it were,
of the old writers, which they distort in interpreting. In the schools the
boast is made that good works please on account of grace, and that
confidence must be put in God's grace. Here they interpret grace as a habit
by which we love God, as though, indeed, the ancients meant to say that
we ought to trust in our love, of which we certainly experience how small
and how impure it is. Although it is strange how they bid us trust in love,
since they teach us that we are not able to know whether it be present.
Why do they not here set forth the grace, the mercy of God toward us? And
as often as mention is made of this, they ought to add faith. For the
promise of God's mercy, reconciliation, and love towards us is not
apprehended unless by faith. With this view they would be right in saying
that we ought to trust in grace, that good works please because of grace,
when faith apprehends grace. In the schools the boast is also made that
our good works avail by virtue of Christ's passion. Well said! But why add
nothing concerning faith? For Christ is a propitiation, as Paul, Rom. 3, 25,
says, through faith. When timid consciences are comforted by faith, and
are convinced that our sins have been blotted out by the death of Christ,
and that God has been reconciled to us on account of Christ's suffering,
then, indeed, the suffering of Christ profits us. If the doctrine concerning
faith be omitted, it is said in vain that works avail by virtue of Christ's
passion.
And very many other passages they corrupt in the schools because they do
not teach the righteousness of faith and because they understand by faith
merely a knowledge of the history or of dogmas, and do not understand by
it that virtue which apprehends the promise of grace and of righteousness,
and which quickens hearts in the terrors of sin and of death. When Paul
says, Rom. 10, 10: With the heart man believeth unto righteousness, and
with the mouth confession is made unto salvation, we think that the
adversaries acknowledge here that confession justifies or saves, not _ex
opere operato_, but only on account of the faith of the heart. And Paul thus
says that confession saves, in order to show what sort of faith obtains
eternal life; namely, that which is firm and active. That faith, however,
which does not manifest itself in confession is not firm. Thus other good
works please on account of faith, as also the prayers of the Church ask
that all things may be accepted for Christ's sake. They likewise ask all
things for Christ's sake. For it is manifest that at the close of prayers
this clause is always added: Through Christ, our Lord. Accordingly, we
conclude that we are justified before God, are reconciled to God and
regenerated by faith, which in repentance apprehends the promise of
grace, and truly quickens the terrified mind, and is convinced that for
Christ's sake God is reconciled and propitious to us. And through this
faith, says Peter, 1 Ep. 1, 5, we are kept unto salvation ready to be
revealed. The knowledge of this faith is necessary to Christians, and
brings the most abundant consolation in all afflictions, and displays to us
the office of Christ because those who deny that men are justified by
faith, and deny that Christ is Mediator and Propitiator, deny the promise
of grace and the Gospel. They teach only the doctrine either of reason or of
the Law concerning justification. We have shown the origin of this case,
so far as can here be done, and have explained the objections of the
adversaries. Good men, indeed, will easily judge these things, if they will
think, as often as a passage concerning love or works is cited, that the
Law cannot be observed without Christ, and that we cannot be justified
from the Law, but from the Gospel, that is, from the promise of the grace
promised in Christ. And we hope that this discussion, although brief, will
be profitable to good men for strengthening faith, and teaching and
comforting conscience. For we know that those things which we have said
are in harmony with the prophetic and apostolic Scriptures, with the holy
Fathers, Ambrose, Augustine and very many others, and with the whole
Church of Christ, which certainly confesses that Christ is Propitiator and
Justifier.
Nor are we immediately to judge that the Roman Church agrees with
everything that the Pope, or cardinals, or bishops, or some of the
theologians, or monks approve. For it is manifest that to most of the
pontiffs their own authority is of greater concern than the Gospel of
Christ. And it has been ascertained that most of them are openly
Epicureans. It is evident that theologians have mingled with Christian
doctrine more of philosophy than was sufficient. Nor ought their influence
to appear so great that it will never be lawful to dissent from their
disputations, because at the same time many manifest errors are found
among them, such as, that we are able from purely natural powers to love
God above all things. This dogma, although it is manifestly false, has
produced many other errors. For the Scriptures the holy Fathers, and the
judgments of all the godly everywhere make reply. Therefore, even though
Popes, or some theologians, and monks in the Church have taught us to
seek remission of sins, grace, and righteousness through our own works,
and to invent new forms of worship, which have obscured the office of
Christ, and have made out of Christ not a Propitiator and Justifier, but
only a Legislator, nevertheless the knowledge of Christ has always
remained with some godly persons. Scripture, moreover, has predicted
that the righteousness of faith would be obscured in this way by human
traditions and the doctrine of works. Just as Paul often complains (cf. Gal.
4, 9; 5, 7; Col. 2, 8, 16 sq.; 1 Tim. 4, 2 sq., etc.) that there were even at
that time those who, instead of the righteousness of faith, taught that
men were reconciled to God and justified by their own works and own acts
of worship, and not by faith for Christ's sake; because men judge by nature
that God ought to be appeased by works. Nor does reason see a
righteousness other than the righteousness of the Law, understood in a
civil sense. Accordingly, there have always existed in the world some who
have taught this carnal righteousness alone to the exclusion of the
righteousness of faith; and such teachers will also always exist. The same
happened among the people of Israel. The greater part of the people
thought that they merited remission of sins by their works they
accumulated sacrifices and acts of worship. On the contrary, the prophets,
in condemnation of this opinion, taught the righteousness of faith. And the
occurrences among the people of Israel are illustrations of those things
which were to occur in the Church. Therefore, let the multitude of the
adversaries, who condemn our doctrine, not disturb godly minds. For their
spirit can easily be judged, because in some articles they have condemned
truth that is so clear and manifest that their godlessness appears openly.
For the bull of Leo X condemned a very necessary article, which all
Christians should hold and believe, namely, that we ought to trust that we
have been absolved not because of our contrition, but because of Christ's
word, Matt. 16, 19: Whatsoever thou shalt bind, etc. And now, in this
assembly, the authors of the _Confutation_ have in clear words condemned
this, namely, that we have said that faith is a part of repentance, by
which we obtain remission of sins, and overcome the terrors of sin, and
conscience is rendered pacified. Who, however, does not see that this
article that by faith we obtain the remission of sins, is most true, most
certain, and especially necessary to all Christians? Who to all posterity,
hearing that such a doctrine has been condemned, will judge that the
authors of this condemnation had any knowledge of Christ?
And concerning their spirit, a conjecture can be made from the unheard-of
cruelty, which it is evident that they have hitherto exercised towards
most good men. And in this assembly we have heard that a reverend father,
when opinions concerning our Confession were expressed, said in the
senate of the Empire that no plan seemed to him better than to make a
reply written in blood to the Confession which we had presented written
in ink. What more cruel would Phalaris say? Therefore some princes also
have judged this expression unworthy to be spoken in such a meeting.
Wherefore, although the adversaries claim for themselves the name of the
Church, nevertheless we know that the Church of Christ is with those who
teach the Gospel of Christ, not with those who defend wicked opinions
contrary to the Gospel, as the Lord says, John 10, 21: My sheep hear My
voice. And Augustine says: The question is, Where is the Church! What,
therefore, are we to do? Are we to seek it in our own words or in the
words of its Head our Lord Jesus Christ? I think that we ought to seek it
in the words of Him who is Truth, and who knows His own body best. Hence
the judgments of our adversaries will not disturb us, since they defend
human opinions contrary to the Gospel, contrary to the authority of the
holy Fathers, who have written in the Church, and contrary to the
testimonies of godly minds.
Part 11
The Seventh Article of our Confession, in which we said that the Church is
the congregation of saints, they have condemned and have added a long
disquisition, that the wicked are not to be separated from the Church,
since John has compared the Church to a threshing-floor on which wheat
and chaff are heaped together, Matt. 3,12, and Christ has compared it to a
net in which there are both good and bad fishes, Matt. 13, 47. It is, verily,
a true saying, namely, that there is no remedy against the attacks of the
slanderer. Nothing can be spoken with such care that it can escape
detraction. For this reason we have added the Eighth Article, lest any one
might think that we separate the wicked and hypocrites from the outward
fellowship of the Church, or that we deny efficacy to Sacraments
administered by hypocrites or wicked men. Therefore there is no need here
of a long defense against this slander. The Eighth Article is sufficient to
exculpate us. For we grant that in this life hypocrites and wicked men
have been mingled with the Church, and that they are members of the
Church according to the outward fellowship of the signs of the Church, i.e,
of Word, profession, and Sacraments, especially if they have not been
excommunicated. Neither are the Sacraments without efficacy for the
reason that they are administered by wicked men; yea, we can even be
right in using the Sacraments administered by wicked men. For Paul also
predicts, 2 Thess. 2, 4, that Antichrist will sit in the temple of God, i.e.,
he will rule and bear office in the Church. But the Church is not only the
fellowship of outward objects and rites, as other governments, but it is
originally a fellowship of faith and of the Holy Ghost in hearts. [The
Christian Church consists not alone in fellowship of outward signs, but it
consists especially in inward communion of eternal blessings in the heart,
as of the Holy Ghost, of faith, of the fear and love of God]; which
fellowship nevertheless has outward marks so that it can be recognized,
namely, the pure doctrine of the Gospel, and the administration of the
Sacraments in accordance with the Gospel of Christ. [Namely, where God's
Word is pure, and the Sacraments are administered in conformity with the
same, there certainly is the Church, and there are Christians.] And this
Church alone is called the body of Christ, which Christ renews [Christ is
its Head, and] sanctifies and governs by His Spirit, as Paul testifies, Eph.
1, 22 sq., when he says: And gave Him to be the Head over all things to the
Church, which is His body, the fulness of Him that filleth all in all.
Wherefore, those in whom Christ does not act [through His Spirit] are not
the members of Christ. This, too, the adversaries acknowledge, namely,
that the wicked are dead members of the Church. Therefore we wonder
why they have found fault with our description [our conclusion concerning
Church] which speaks of living members. Neither have we said anything
new. Paul has defined the Church precisely in the same way, Eph. 6, 25 f.,
that it should be cleansed in order to be holy. And he adds the outward
marks, the Word and Sacraments. For he says thus: Christ also loved the
Church, and gave himself for it, that He might sanctify and cleanse it with
the washing of water by the Word, that He might present it to Himself a
glorious Church, not having spot, or wrinkle, or any such thing, but that it
should be holy and without blemish. In the Confession we have presented
this sentence almost in the very words. Thus also the Church is defined by
the article in the Creed which teaches us to believe that there is a holy
Catholic Church. The wicked indeed are not a holy Church. And that which
follows, namely, the communion of saints, seems to be added in order to
explain what the Church signifies, namely, the congregation of saints, who
have with each other the fellowship of the same Gospel or doctrine [who
confess one Gospel, have the same knowledge of Christ] and of the same
Holy Ghost, who renews, sanctifies, and governs their hearts.
Articles VII and VIII: _Of the Church._
And this article has been presented for a necessary reason. [The article of
the Church Catholic or Universal, which is gathered together from every
nation under the sun, is very comforting and highly necessary.] We see the
infinite dangers which threaten the destruction of the Church. In the
Church itself, infinite is the multitude of the wicked who oppress it
[despise, bitterly hate, and most violently persecute the Word, as, e.g., the
Turks, Mohammedans, other tyrants, heretics, etc. For this reason the true
teaching and the Church are often so utterly suppressed and disappear, as
if there were no Church which has happened under the papacy, it often
seems that the Church has completely perished]. Therefore, in order that
we may not despair, but may know that the Church will nevertheless
remain [until the end of the world], likewise that we may know that,
however great the multitude of the wicked is, yet the Church [which is
Christ's bride] exists, and that Christ affords those gifts which He has
promised to the Church, to forgive sins, to hear prayer, to give the Holy
Ghost, this article in the Creed presents us these consolations. And it says
church Catholic, in order that we may not understand the Church to be an
outward government of certain nations [that the Church is like any other
external polity, bound to this or that land, kingdom, or nation, as the Pope
of Rome will say], but rather men scattered throughout the whole world
[here and there in the world, from the rising to the setting of the sun],
who agree concerning the Gospel, and have the same Christ, the same Holy
Ghost, and the same Sacraments, whether they have the same or different
human traditions. And the gloss upon the Decrees says that the Church in
its wide sense embraces good and evil; likewise, that the wicked are in
the Church only in name, not in fact; but that the good are in the Church
both in fact and in name. And to this effect there are many passages in the
Fathers. For Jerome says: The sinner, therefore, who Has been soiled with
any blotch cannot be called a member of the Church of Christ, neither can
he be said to be subject to Christ.
Although, therefore, hypocrites and wicked men are members of this true
Church according to outward rites [titles and offices], yet when the
Church is defined, it is necessary to define that which is the living body
of Christ, and which is in name and in fact the Church [which is called the
body of Christ, and has fellowship not alone in outward signs, but has
gifts in the heart, namely, the Holy Ghost and faith]. And for this there are
many reasons. For it is necessary to understand what it is that principally
makes us members, and that, living members, of the Church. If we will
define the Church only as an outward polity of the good and wicked, men
will not understand that the kingdom of Christ is righteousness of heart
and the gift of the Holy Ghost [that the kingdom of Christ is spiritual, as
nevertheless it is, that therein Christ inwardly rules, strengthens, and
comforts hearts, and imparts the Holy Ghost and various spiritual gifts],
but they will judge that it is only the outward observance of certain
forms of worship and rites. Likewise, what difference will there be
between the people of the Law and the Church if the Church is an outward
polity? But Paul distinguishes the Church from the people of the Law thus,
that the Church is a spiritual people, i.e., that it has been distinguished
from the heathen not by civil rites [not in the polity and civil affairs], but
that it is the true people of God, regenerated by the Holy Ghost. Among the
people of the Law, apart from the promise of Christ, also the carnal seed
[all those who by nature were born Jews and Abraham's seed] had promises
concerning corporeal things, of government, etc. And because of these even
the wicked among them were called the people of God, because God had
separated this carnal seed from other nations by certain outward
ordinances and promises; and yet, these wicked persons did not please God.
But the Gospel [which is preached in the Church] brings not merely the
shadow of eternal things, but the eternal things themselves, the Holy
Ghost and righteousness, by which we are righteous before God. [But every
true Christian is even here upon earth partaker of eternal blessings, even
of eternal comfort, of eternal life, and of the Holy Ghost, and of
righteousness which is from God, until he will be completely saved in the
world to come.]
Therefore, only those are the people, according to the Gospel, who receive
this promise of the Spirit. Besides, the Church is the kingdom of Christ,
distinguished from the kingdom of the devil. It is certain, however, that
the wicked are in the power of the devil, and members of the kingdom of
the devil, as Paul teaches, Eph. 2, 2, when he says that the devil now
worketh in the children of disobedience. And Christ says to the Pharisees,
who certainly had outward fellowship with the Church, i.e., with the
saints among the people of the Law (for they held office, sacrificed, and
taught): Ye are of your father, the devil, John 8, 44. Therefore, the Church,
which is truly the kingdom of Christ is properly the congregation of
saints. For the wicked are ruled by the devil, and are captives of the devil;
they are not ruled by the Spirit of Christ.
But what need is there of words in a manifest matter? [However, the
adversaries contradict the plain truth.] If the Church, which is truly the
kingdom of Christ, is distinguished from the kingdom of the devil, it
follows necessarily that the wicked, since they are in the kingdom of the
devil, are not the Church; although in this life, because the kingdom of
Christ has not yet been revealed; they are mingled with the Church, and
hold offices [as teachers, and other offices] in the Church. Neither are the
wicked the kingdom of Christ, for the reason that the revelation has not
yet been made. For that is always the kingdom which He quickens by His
Spirit, whether it be revealed or be covered by the cross; just as He who
has now been glorified is the same Christ who was before afflicted. And
with this clearly agree the parables of Christ, who says, Matt. 13, 38, that
the good seed are the children of the kingdom, but the tares are the
children of the Wicked One. The field, He says, is the world, not the
Church. Thus John [Matt. 3,12: He will throughly purge His floor, and gather
His wheat into the garner; but He will burn up the chaff] speaks concerning
the whole race of the Jews, and says that it will come to pass that the
true Church will be separated from that people. Therefore, this passage is
more against the adversaries than in favor of them, because it shows that
the true and spiritual people is to be separated from the carnal people.
Christ also speaks of the outward appearance of the Church when He says,
Matt. 13, 47: The kingdom of heaven is like unto a net, likewise, to ten
virgins; and He teaches that the Church has been covered by a multitude of
evils, in order that this stumbling-block may not offend the pious;
likewise, in order that we may know that the Word and Sacraments are
efficacious even when administered by the wicked. And meanwhile He
teaches that these godless men, although they have the fellowship of
outward signs, are nevertheless not the true kingdom of Christ and
members of Christ; for they are members of the kingdom of the devil.
Neither, indeed, are we dreaming of a Platonic state, as some wickedly
charge, but we say that this Church exists, namely, the truly believing and
righteous men scattered throughout the whole world [We are speaking not
of an imaginary Church, which is to be found nowhere; but we say and
know certainly that this Church, wherein saints live, is and abides truly
upon earth; namely, that some of God's children are here and there in all
the world, in various kingdoms, islands, lands, and cities, from the rising
of the sun to its setting, who have truly learned to know Christ and His
Gospel.] And we add the marks: the pure doctrine of the Gospel [the
ministry or the Gospel] and the Sacraments. And this Church is properly
the pillar of the truth, 1 Tim. 3, 15. For it retains the pure Gospel, and, as
Paul says, 1 Cor. 3, 11 [: "Other foundation can no man lay than that is laid,
which is Jesus Christ"], the foundation, i.e., the true knowledge of Christ
and faith. Although among these [in the body which is built upon the true
foundation, i.e., upon Christ and faith] there are also many weak persons,
who build upon the foundation stubble that will perish, i.e., certain
unprofitable opinions [some human thoughts and opinions], which,
nevertheless, because they do not overthrow the foundation are both
forgiven them and also corrected. And the writings of the holy Fathers
testify that sometimes even they built stubble upon the foundation, but
that this did not overthrow their faith. But most of those errors which our
adversaries defend, overthrow faith, as, their condemnation of the article
concerning the remission of sins, in which we say that the remission of
sins is received by faith. Likewise it is a manifest and pernicious error
when the adversaries teach that men merit the remission of sins by love
to God, prior to grace. [In the place of Christ they set up their works,
orders, masses, just as the Jews, the heathen, and the Turks intend to be
saved by their works.] For this also is to remove "the foundation," i.e.,
Christ. Likewise, what need will there be of faith if the Sacraments
justify _ex opere operato_, without a good disposition on the part of the one
using them? [without faith. Now, a person that does not regard faith as
necessary has already lost Christ. Again, they set up the worship of
saints, call upon them instead of Christ, the Mediator, etc.] But just as the
Church has the promise that it will always have the Holy Ghost, so it has
also the threatenings that there will be wicked teachers and wolves. But
that is the Church in the proper sense which has the Holy Ghost. Although
wolves and wicked teachers become rampant [rage and do injury] in the
Church, yet they are not properly the kingdom of Christ. Just as Lyra also
testifies, when he says: The Church does not consist of men with respect
to power, or ecclesiastical or secular dignity, because many princes and
archbishops and others of lower rank have been found to have apostatized
from the faith. Therefore, the Church consists of those persons in whom
there is a true knowledge and confession of faith and truth. What else have
we said in our Confession than what Lyra here says [in terms so clear that
he could not have spoken more clearly]?
But the adversaries perhaps require [a new Roman definition], that the
Church be defined thus, namely, that it is the supreme outward monarchy
of the whole world, in which the Roman pontiff necessarily has
unquestioned power, which no one is permitted to dispute or censure [no
matter whether he uses it rightly, or misuses it], to frame articles of
faith; to abolish, according to his pleasure, the Scriptures [to pervert and
interpret them contrary to all divine law, contrary to his own decretals,
contrary to all imperial rights, as often, to as great an extent, and
whenever it pleases him, to sell indulgences and dispensations for money];
to appoint rites of worship and sacrifices; likewise, to frame such laws
as he may wish, and to dispense and exempt from whatever laws he may
wish, divine, canonical, or civil; and that from him [as from the vicegerent
of Christ] the Emperor and all kings receive, according to the command of
Christ, the power and right to hold their kingdoms, from whom, since the
Father has subjected all things to Him, it must be understood, this right
was transferred to the Pope; therefore the Pope must necessarily be [a
God on earth, the supreme Majesty,] lord of the whole world, of all the
kingdoms of the world, of all things private and public, and must have
absolute power in temporal and spiritual things, and both swords, the
spiritual and temporal Besides this definition, not of the Church of Christ
but of the papal kingdom, has as its authors not only the canonists, but
also Daniel 11 36 ff. [Daniel, the prophet, represents Antichrist in this
way.]
Now, if we would define the Church in this way [that it is such pomp, as is
exhibited in the Pope's rule], we would perhaps have fairer judges. For
there are many things extant written extravagantly and wickedly
concerning the power of the Pope of Rome on account of which no one has
ever been arraigned. We alone are blamed, because we proclaim the
beneficence of Christ [and write and preach the clear word and teaching of
the apostles], that by faith in Christ we obtain remission of sins, and not
by [hypocrisy or innumerable] rites of worship devised by the Pope.
Moreover, Christ, the prophets, and the apostles define the Church of
Christ far otherwise than as the papal kingdom. Neither must we transfer
to the Popes what belongs to the true Church, namely, that they are pillars
of the truth, that they do not err. For how many of them care for the
Gospel or judge that it [one little page, one letter of it] is worth being
read? Many [in Italy and elsewhere] even publicly ridicule all religions, or,
if they approve anything, they approve such things only as are in harmony
with human reason, and regard the rest fabulous and like the tragedies of
the poets. Wherefore we hold, according Scriptures, that the Church,
properly so called, is the congregation of saints [of those here and there in
the world], who truly believe the Gospel of Christ, and have the Holy Ghost.
And yet we confess that in this life many hypocrites and wicked men,
mingled with these, have the fellowship of outward signs who are
members of the Church according to this fellowship of outward signs, and
accordingly bear offices in the Church [preach, administer the Sacraments,
and bear the title and name of Christians]. Neither does the fact that the
sacraments are administered by the unworthy detract from their efficacy,
because, on account of the call of the Church, they represent the person of
Christ, and do not represent their own persons, as Christ testifies, Luke
10, 16: He that heareth you heareth Me. [Thus even Judas was sent to
preach.] When they offer the Word of God, when they offer the Sacraments,
they offer them in the stead and place of Christ. Those words of Christ
teach us not to be offended by the unworthiness of the ministers.
But concerning this matter we have spoken with sufficient clearness in
the Confession that we condemn the Donatists and Wyclifites, who thought
that men sinned when they received the sacraments from the unworthy in
the Church. These things seem, for the present, to be sufficient for the
defense of the description of the Church which we have presented. Neither
do we see how, when the Church, properly so called, is named the body of
Christ, it should be described otherwise than we have described it. For it
is evident that the wicked belong to the kingdom and body of the devil,
who impels and holds captive the wicked. These things are clearer than
the light of noonday, however, if the adversaries still continue to pervert
them, we will not hesitate to reply at greater length.
The adversaries condemn also the part of the Seventh Article in which we
said that "to the unity of the Church it is sufficient to agree concerning
the doctrine of the Gospel and the administration of the Sacraments; nor
is it necessary that human traditions rites or ceremonies instituted by
men should be alike everywhere." Here they distinguish between universal
and particular rites, and approve our article if it be understood concerning
particular rites, they do not receive it concerning universal rites. [That is
a fine clumsy distinction!] We do not sufficiently understand what the
adversaries mean. We are speaking of true, i.e., of spiritual unity [we say
that those are one harmonious Church who believe in one Christ, who have
one Gospel, one Spirit, one faith, the same Sacraments; and we are
speaking, therefore, of spiritual unity], without which faith in the heart,
or righteousness of heart before God cannot exist. For this we say that
similarity of human rites, whether universal or particular, is not
necessary, because the righteousness of faith is not a righteousness bound
to certain traditions [outward ceremonies of human ordinances] as the
righteousness of the Law was bound to the Mosaic ceremonies, because
this righteousness of the heart is a matter that quickens the heart. To this
quickening, human traditions, whether they be universal or particular,
contribute nothing; neither are they effects of the Holy Ghost, as are
chastity, patience, the fear of God, love to one's neighbor, and the works
of love.
Neither were the reasons trifling why we presented this article. For it is
evident that many [great errors and] foolish opinions concerning traditions
had crept into the Church. Some thought that human traditions were
necessary services for meriting justification [that without such human
ordinances Christian holiness and faith are of no avail before God; also
that no one can be a Christian unless he observe such traditions, although
they are nothing but an outward regulation]. And afterwards they disputed
how it came to pass that God was worshiped with such variety, as though,
indeed, these observances were acts of worship, and not rather outward
and political ordinances, pertaining in no respect to righteousness of
heart or the worship of God, which vary, according to the circumstances,
for certain probable reasons, sometimes in one way and at other times in
another [as in worldly governments one state has customs different from
another]. Likewise some Churches have excommunicated others because of
such traditions, as the observance of Easter, pictures, and the like. Hence
the ignorant have supposed that faith, or the righteousness of the heart
before God, cannot exist [and that no one can be a Christian] without these
observances. For many foolish writings of the Summists and of others
concerning this matter are extant.
But just as the dissimilar length of day and night does not injure the unity
of the Church, so we believe that the true unity of the Church is not
injured by dissimilar rites instituted by men; although it is pleasing to us
that, for the sake of tranquillity [unity and good order], universal rites be
observed just as also in the churches we willingly observe the order of
the Mass, the Lord's Day, and other more eminent festival days. And with a
very grateful mind we embrace the profitable and ancient ordinances,
especially since they contain a discipline by which it is profitable to
educate and train the people and those who are ignorant [the young people].
But now we are not discussing the question whether it be of advantage to
observe them on account of peace or bodily profit. Another matter is
treated of. For the question at issue is, whether the observances of human
traditions are acts of worship necessary for righteousness before God.
This is the point to be judged in this controversy and when this is decided,
it can afterwards be judged whether to the true unity of the Church it is
necessary that human traditions should everywhere be alike. For if human
traditions be not acts of worship necessary for righteousness before God,
it follows that also they can be righteous and be the sons of God who have
not the traditions which have been received elsewhere. F.i., if the style of
German clothing is not worship of God, necessary for righteousness before
God, it follows that men can be righteous and sons of God and the Church
of Christ, even though they use a costume that is not German, but French.
Paul clearly teaches this to the Colossians, 2,16.17: Let no man, therefore,
judge you in meat, or in drink, or in respect of an holy-day, or of the new
moon, or of the Sabbath days, which are a shadow of things to come; but
the body is of Christ. Likewise, v. 20 sqq.: If ye be dead with Christ from
the rudiments of the world, why, as though living in the world, are ye
subject to ordinances (touch not; taste not; handle not; which are to perish
with the using), after the commandments and doctrines of men? Which
things have, indeed, a show of wisdom in will-worship and humility. For
the meaning is: Since righteousness of the heart is a spiritual matter,
quickening hearts, and it is evident that human traditions do not quicken
hearts and are not effects of the Holy Ghost, as are love to one's neighbor,
chastity, etc., and are not instruments through which God moves hearts to
believe, as are the divinely given Word and Sacraments, but are usages
with regard to matters that pertain in no respect to the heart, which
perish with the using, we must not believe that they are necessary for
righteousness before God. [They are nothing eternal, hence, they do not
procure eternal life, but are an external bodily discipline, which does not
change the heart.] And to the same effect he says, Rom. 14, 17: The
kingdom of God is not meat and drink, but righteousness and peace and joy
in the Holy Ghost. But there is no need to cite many testimonies, since
they are everywhere obvious in the Scriptures, and in our Confession we
have brought together very many of them, in the latter articles. And the
point to be decided in this controversy must be repeated after a while,
namely, whether human traditions be acts of worship necessary for
righteousness before God. There we will discuss this matter more fully.
The adversaries say that universal traditions are to be observed because
they are supposed to have been handed down by the apostles. What
religious men they are! They wish that the rites derived from the apostles
be retained, they do not wish the doctrine of the apostles to be retained.
They must judge concerning these rites just as the apostles themselves
judge in their writings. For the apostles did not wish us to believe that
through such rites we are justified, that such rites are necessary for
righteousness before God. The apostles did not wish to impose such a
burden upon consciences; they did not wish to place righteousness and sin
in the observance of days, food, and the like. Yea, Paul calls such opinions
doctrines of devils, 1 Tim. 4, 1. Therefore the will and advice of the
apostles ought to be derived from their writings; it is not enough to
mention their example. They observed certain days, not because this
observance was necessary for justification, but in order that the people
might know at what time they should assemble. They observed also certain
other rites and orders of lessons whenever they assembled. The people [In
the beginning of the Church the Jews who had become Christians] retained
also from the customs of the Fathers [from their Jewish festivals and
ceremonies], as is commonly the case, certain things which, being
somewhat changed, the apostles adapted to the history of the Gospel as
the Passover, Pentecost, so that not only by teaching, but also through
these examples they might hand down to posterity the memory of the most
important subjects. But if these things were handed down as necessary for
justification, why afterwards did the bishops change many things in these
very matters? For, if they were matters of divine right, it was not lawful
to change them by human authority. Before the Synod of Nice some
observed Easter at one time and others at another time. Neither did this
want of uniformity injure faith. Afterward the plan was adopted by which
our Passover [Easter] did not fall at the same time as that of the Jewish
Passover. But the apostles had commanded the Churches to observe the
Passover with the brethren who had been converted from Judaism.
Therefore, after the Synod of Nice, certain nations tenaciously held to the
custom of observing the Jewish time. But the apostles, by this decree, did
not wish to impose necessity upon the Churches, the words of the decree
testify. For it bids no one to be troubled, even though his brethren, in
observing Easter, do not compute the time aright. The words of the decree
are extant in Epiphanius: Do not calculate, but celebrate it whenever your
brethren of the circumcision do; celebrate it at the same time with them,
and even though they may have erred, let not this be a care to you..
Epiphanius writes that these are the words of the apostles presented in a
decree concerning Easter. in which the discreet reader can easily judge
that the apostles wished to free the people from the foolish opinion of a
fixed time, when they prohibit them from being troubled, even though a
mistake should be made in the computation. Some, moreover in the East,
who were called, from the author of the dogma, Audians, contended, on
account of this decree of the apostles, that the Passover should be
observed with the Jews. Epiphanius, in refuting them, praises the decree
and says that it contains nothing which deviates from the faith or rule of
the Church, and blames the Audians because they do not understand aright
the expression, and interprets it in the sense in which we interpret it
because the apostles did not consider it of any importance at what time
the Passover should be observed, but because prominent brethren had been
converted from the Jews who observed their custom, and, for the sake of
harmony, wished the rest to follow their example And the apostles wisely
admonished the reader neither to remove the liberty of the Gospel, nor to
impose necessity upon consciences, because they add that they should not
be troubled even though there should be an error in making the computation.
Many things of this class can be gathered from the histories, in which it
appears that a want of uniformity in human observances does not injure
the unity of faith [separate no one from the universal Christian Church].
Although, what need is there of discussion? The adversaries do not at all
understand what the righteousness of faith is, what the kingdom of Christ
is, when they judge that uniformity of observances in food, days, clothing,
and the like, which do not have the command of God, is necessary. But look
at the religious men, our adversaries. For the unity of the Church they
require uniform human observances, although they themselves have
changed the ordinance of Christ in the use of the Supper, which certainly
was a universal ordinance before. But if universal ordinances are so
necessary, why do they themselves change the ordinance of Christ's
Supper, which is not human, but divine? But concerning this entire
controversy we shall have to speak at different times below.
The entire Eighth Article has been approved, in which we confess that
hypocrites and wicked persons have been mingled with the Church, and
that the Sacraments are efficacious even though dispensed by wicked
ministers, because the ministers act in the place of Christ, and do not
represent their own persons, according to Luke 10, 16: He that heareth you
heareth Me. Impious teachers are to be deserted [are not to be received or
heard], because these do not act any longer in the place of Christ, but are
antichrists. And Christ says Matt. 7, 15: Beware of false prophets. And
Paul, Gal. 1, 9: If any man preach any other gospel unto you, let him be
accursed.
Moreover, Christ has warned us in His parables concerning the Church, that
when offended by the private vices, whether of priests or people, we
should not excite schisms, as the Donatists have wickedly done. As to
those, however, who have excited schisms, because they denied that
priests are permitted to hold possessions and property, we hold that they
are altogether seditious. For to hold property is a civil ordinance. It is
lawful, however, for Christians to use civil ordinances, just as they use
the air, the light, food, drink. For as this order of the world and fixed
movements of the heavenly bodies are truly God's ordinances and these are
preserved by God, so lawful governments are truly God's ordinances, and
are preserved and defended by God against the devil.