The Apology of the Augsburg Confession Part 5

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 G.o.d 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 G.o.d is gracious and wishes to save us for Christ's sake, as the text reads, John 3, 17: G.o.d 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 d.a.m.ned, 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 G.o.d the moment we apprehend the promise by faith. And throughout our entire life we are to pray G.o.d 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 G.o.d; next, that thereafter you cannot have and do any good work unless G.o.d 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 G.o.d 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 G.o.d 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 G.o.d 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 G.o.d, 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 G.o.d. 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 ill.u.s.tration: 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 G.o.d'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 G.o.d'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 G.o.d's promise. Yea, He requires such trust in the promise of G.o.d 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 th.o.r.n.y points to the schools. The sophistry is plainly puerile when they interpret "unprofitable servant " as meaning that the works are unprofitable to G.o.d, but are profitable to us. Yet Christ speaks concerning that profit which makes G.o.d 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 G.o.d as much, and loves G.o.d as much, and believes G.o.d 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 pa.s.sage 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 G.o.d's judgment; for here mercy has a clear and certain promise and command from G.o.d. For the Gospel is properly that command which enjoins us to believe that G.o.d is propitious to us for Christ's sake. For G.o.d 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 G.o.d. 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 G.o.d'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 G.o.d, 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 G.o.d 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 G.o.d, fear of G.o.d, hope, love of G.o.d; and we are regenerated, as Paul says, Col. 3, 10 and 2 Cor. 3, 18, in the knowledge of G.o.d, and, beholding the glory of the Lord, are changed into the same image, i.e., we receive the true knowledge of G.o.d, 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 G.o.dly 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 G.o.d and coheirs of Christ.

Afterwards works, because on account of faith they please G.o.d, 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 G.o.d 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: G.o.d crowns His gifts in us. Elsewhere indeed, Luke 5, 23, it is written: Your reward is great in heaven. If these pa.s.sages 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 G.o.d, 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 G.o.d 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 acc.u.mulations 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 G.o.d, that by faith we are accepted with G.o.d, 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 G.o.d 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 G.o.d; 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 G.o.d; but in order that they may not despair in afflictions, they should know G.o.d'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 princ.i.p.ality, he therewith compensates the servant's work; and yet the work is not worth the princ.i.p.ality, but the servant acknowledges that he has received a gracious lien. Thus G.o.d 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 G.o.d 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 G.o.d 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 G.o.d; and it is merit, because they do these good works whom G.o.d 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 G.o.d'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 pa.s.sages: 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 G.o.d, justified, and regenerated.

Neither would this fulfilling of the Law please G.o.d, 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 pa.s.sages 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 pa.s.sages 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 G.o.d.

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 G.o.d aright, and to believe correctly concerning Him, namely, that it is through mercy that it is pleasing to G.o.d. 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 pa.s.sages of Scripture, understood either in a philosophical or a Jewish manner, they abolish the righteousness of faith, and exclude Christ as Mediator. From these pa.s.sages 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 G.o.d 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 G.o.d, that we are not in need of mercy, that we are righteous before G.o.d, that is, accepted with G.o.d 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 G.o.d 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 G.o.d.

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 G.o.d 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 pa.s.sages 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 G.o.d's grace. Here they interpret grace as a habit by which we love G.o.d, 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 G.o.d toward us? And as often as mention is made of this, they ought to add faith. For the promise of G.o.d'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 pa.s.sion. 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 G.o.d 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 pa.s.sion.

And very many other pa.s.sages 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 G.o.d, are reconciled to G.o.d 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 G.o.d 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 pa.s.sage 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 G.o.d 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 G.o.dly 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 G.o.dly 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 G.o.d 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 G.o.d 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 acc.u.mulated 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 ill.u.s.trations of those things which were to occur in the Church. Therefore, let the mult.i.tude of the adversaries, who condemn our doctrine, not disturb G.o.dly minds. For their spirit can easily be judged, because in some articles they have condemned truth that is so clear and manifest that their G.o.dlessness 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 a.s.sembly, 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 a.s.sembly 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 G.o.dly minds.

Part 11

Articles VII and VIII: _Of the Church._

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 G.o.d, 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 G.o.d]; 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 G.o.d'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.

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 mult.i.tude 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 mult.i.tude 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 pa.s.sages 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 [t.i.tles 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 princ.i.p.ally 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 G.o.d, 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 G.o.d, because G.o.d had separated this carnal seed from other nations by certain outward ordinances and promises; and yet, these wicked persons did not please G.o.d. 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 G.o.d. [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 G.o.d, 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 pa.s.s that the true Church will be separated from that people.

Therefore, this pa.s.sage 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 mult.i.tude 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 G.o.dless 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 G.o.d'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 G.o.d, prior to grace. [In the place of Christ they set up their works, orders, ma.s.ses, 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 G.o.d 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 t.i.tle 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 G.o.d, 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 inst.i.tuted 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 G.o.d 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 chast.i.ty, patience, the fear of G.o.d, 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 G.o.d; 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 pa.s.s that G.o.d 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 G.o.d, which vary, according to the circ.u.mstances, 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 G.o.d, 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 inst.i.tuted 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 Ma.s.s, 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 G.o.d.