The Apology of the Augsburg Confession Part 9

Confirmation and Extreme Unction are rites received from the Fathers which not even the Church requires as necessary to salvation, they do not have G.o.d's command. Therefore it is not useless to distinguish these rites from the former, which have G.o.d's express command and a clear promise of grace.

The adversaries understand priesthood not of the ministry of the Word, and administering the Sacraments to others, but they understand it as referring to sacrifice, as though in the New Testament there ought to be a priesthood like the Levitical, to sacrifice for the people, and merit the remission of sins for others. We teach that the sacrifice of Christ dying on the cross has been sufficient for the sins of the whole world, and that there is no need, besides, of other sacrifices, as though this were not sufficient for our sins. Men, accordingly, are justified not because of any other sacrifices, but because of this one sacrifice of Christ, if they believe that they have been redeemed by this sacrifice. They are accordingly called priests, not in order to make any sacrifices for the people as in the Law so that by these they may merit remission of sins for the people; but they are called to teach the Gospel and administer the Sacraments to the people. Nor do we have another priesthood like the Levitical, as the Epistle to the Hebrews sufficiently teaches. But if ordination be understood as applying to the ministry of the Word, we are not unwilling to call ordination a sacrament. For the ministry of the Word has G.o.d's command and glorious promises, Rom. 1, 16: The Gospel is the power of G.o.d unto salvation to every one that believeth.

Likewise, Is. 55, 11: So shall My Word be that goeth forth out of My mouth; it shall not return unto Me void, but it shall accomplish that which I please. If ordination be understood in this way, neither will we refuse to call the imposition of hands a sacrament.

For the Church has the command to appoint ministers, which should be most pleasing to us, because we know that G.o.d approves this ministry and is present in the ministry [that G.o.d will preach and work through men and those who have been chosen by men]. And it is of advantage, so far as can be done, to adorn the ministry of the Word with every kind of praise against fanatical men, who dream that the Holy Ghost is given not through the Word, but because of certain preparations of their own, if they sit unoccupied and silent in obscure places, waiting for illumination, as the Enthusiasts formerly taught, and the Anabaptists now teach.

Matrimony was not first inst.i.tuted in the New Testament, but in the beginning, immediately on the creation of the human race. It has, moreover, G.o.d's command; it has also promises, not indeed properly pertaining to the New Testament, but pertaining rather to the bodily life. Wherefore, if any one should wish to call it a sacrament, he ought still to distinguish it from those preceding ones [the two former ones], which are properly signs of the New Testament, and testimonies of grace and the remission of sins. But if marriage will have the name of sacrament for the reason that it has G.o.d's command other states or offices also, which have G.o.d's command, may be called sacraments, as, for example, the magistracy.

Lastly, if among the Sacraments all things ought to be numbered which have G.o.d's command, and to which promises have been added, why do we not add prayer, which most truly can be called a sacrament? For it has both G.o.d's command and very many promises and if placed among the Sacraments, as though in a more eminent place, it would invite men to pray. Alms could also be reckoned here, and likewise afflictions, which are even themselves signs, to which G.o.d has added promises.

But let us omit these things. For no prudent man will strive greatly concerning the number or the term, if only those objects still be retained which have G.o.d's command and promises.

It is still more needful to understand how the Sacraments are to be used. Here we condemn the whole crowd of scholastic doctors, who teach that the Sacraments confer grace _ex opere operato_, without a good disposition on the part of the one using them, provided he do not place a hindrance in the way. This is absolutely a Jewish opinion, to hold that we are justified by a ceremony, without a good disposition of the heart, i.e., without faith. And yet this impious and pernicious opinion is taught with great authority throughout the entire realm of the Pope. Paul contradicts this and denies, Rom. 4, 9, that Abraham was justified by circ.u.mcision, but a.s.serts that circ.u.mcision was a sign presented for exercising faith. Thus we teach that in the use of the Sacraments faith ought to be added, which should believe these promises, and receive the promised things, there offered in the Sacrament. And the reason is plain and thoroughly grounded. [This is a certain and true use of the holy Sacrament, on which Christian hearts and consciences may risk to rely.

] The promise is useless unless it is received by faith. But the Sacraments are the signs [and seals] of the promises. Therefore, in the use of the Sacraments faith ought to be added so that, if any one use the Lord's Supper, he use it thus. Because this is a Sacrament of the New Testament, as Christ clearly says, he ought for this very reason to be confident that what is promised in the New Testament namely, the free remission of sins, is offered him. And let him receive this by faith, let him comfort his alarmed conscience, and know that these testimonies are not fallacious, but as sure as though [and still surer than if] G.o.d by a new miracle would declare from heaven that it was His will to grant forgiveness. But of what advantage would these miracles and promises be to an unbeliever? And here we speak of special faith which believes the present promise, not only that which in general believes that G.o.d exists, but which believes that the remission of sins is offered. This use of the Sacrament consoles G.o.dly and alarmed minds.

Moreover, no one can express in words what abuses in the Church this fanatical opinion concerning the opus operate, without a good disposition on the part of the one using the Sacraments, has produced.

Hence the infinite profanation of the Ma.s.ses, but of this we shall speak below. Neither can a single letter be produced from the old writers which in this matter favors the scholastics. Yea Augustine says the contrary, that the faith of the Sacrament, and not the Sacrament justifies. And the declaration of Paul is well known, Rom.

10, 10: With the heart man believeth unto righteousness.

Part 19

Article XIV: _Of Ecclesiastical Order._

The Fourteenth Article, in which we say that in the Church the administration of the Sacraments and Word ought to be allowed no one unless he be rightly called, they receive, but with the proviso that we employ canonical ordination. Concerning this subject we have frequently testified in this a.s.sembly that it is our greatest wish to maintain church-polity and the grades in the Church [old church-regulations and the government of bishops], even though they have been made by human authority [provided the bishops allow our doctrine and receive our priests]. For we know that church-discipline was inst.i.tuted by the Fathers, in the manner laid down in the ancient canons with a good and useful intention. But the bishops either compel our priests to reject and condemn this kind of doctrine which we have confessed, or, by a new and unheard-of cruelty, they put to death the poor innocent men. These causes hinder our priests from acknowledging such bishops. Thus the cruelty of the bishops is the reason why the canonical government, which we greatly desired to maintain, is in some places dissolved. Let them see to it how they will give an account to G.o.d for dispersing the Church. In this matter our consciences are not in danger, because since we know that our Confession is true, G.o.dly, and catholic, we ought not to approve the cruelty of those who persecute this doctrine. And we know that the Church is among those who teach the Word of G.o.d aright, and administer the Sacraments aright and not with those who not only by their edicts endeavor to efface G.o.d's Word, but also put to death those who teach what is right and true towards whom, even though they do something contrary to the canons, yet the very canons are milder.

Furthermore we wish here again to testify that we will gladly maintain ecclesiastical and canonical government, provided the bishops only cease to rage against our Churches. This our desire will clear us both before G.o.d and among all nations to all posterity from the imputation against us that the authority of the bishops is being undermined, when men read and hear that, although protesting against the unrighteous cruelty of the bishops, we could not obtain justice.

Part 20

Article XV (VIII): _Of Human Traditions in the Church._

In the Fifteenth Article they receive the first part, in which we say that such ecclesiastical rites are to be observed as can be observed without sin, and are of profit in the Church for tranquility and good order. They altogether condemn the second part, in which we say that human traditions inst.i.tuted to appease G.o.d, to merit grace, and make satisfactions for sins are contrary to the Gospel. Although in the Confession itself, when treating of the distinction of meats, we have spoken at sufficient length concerning traditions, yet certain things should be briefly recounted here.

Although we supposed that the adversaries would defend human traditions on other grounds, yet we did not think that this would come to pa.s.s, namely, that they would condemn this article: that we do not merit the remission of sins or grace by the observance of human traditions. Since, therefore, this article has been condemned, we have an easy and plain case. The adversaries are now openly Judaizing, are openly suppressing the Gospel by the doctrines of demons. For Scripture calls traditions doctrines of demons when it is taught that religious rites are serviceable to merit the remission of sins and grace. For they are then obscuring the Gospel, the benefit of Christ, and the righteousness of faith. [For they are just as directly contrary to Christ and to the Gospel as are fire and water to one another.] The Gospel teaches that by faith we receive freely, for Christ's sake, the remission of sins and are reconciled.

The adversaries, on the other hand, appoint another mediator, namely these traditions. On account of these they wish to acquire remission of sins; on account of these they wish to appease G.o.d's wrath. But Christ clearly says, Matt. 15, 9: In vain do they worship Me, teaching for doctrines the commandments of men.

We have above discussed at length that men are justified by faith when they believe that they have a reconciled G.o.d, not because of our works, but gratuitously, for Christ's sake. It is certain that this is the doctrine of the Gospel, because Paul clearly teaches Eph. 2, 8.

9: By grace are ye saved, through faith; and that not of yourselves: it is the gift of G.o.d; not of works. Now these men say that men merit the remission of sins by these human observances. What else is this than to appoint another justifier, a mediator other than Christ?

Paul says to the Galatians, 5, 4: Christ has become of no effect unto you, whosoever of you are justified by the Law, i.e., if you hold that by the observance of the Law you merit to be accounted righteous before G.o.d, Christ will profit you nothing; for what need of Christ have those who hold that they are righteous by their own observance of the Law? G.o.d has set forth Christ with the promise that on account of this Mediator, and not on account of our righteousness, He wishes to be propitious to us. But these men hold that G.o.d is reconciled and propitious because of the traditions, and not because of Christ. Therefore they take away from Christ the honor of Mediator. Neither, so far as this matter is concerned is there any difference between our traditions and the ceremonies of Moses. Paul condemns the ceremonies of Moses, just as he condemns traditions, for the reason that they were regarded as works which merit righteousness before G.o.d. Thus the office of Christ and the righteousness of faith were obscured. Therefore, the Law being removed, and traditions being removed, he contends that the remission of sins has been promised not because of our works, but freely, because of Christ, if only by faith we receive it. For the promise is not received except by faith. Since, therefore, by faith we receive the remission of sins since by faith we have a propitious G.o.d for Christ's sake, it is an error and impiety to declare that because of these observances we merit the remission of sins. If any one should say here that we do not merit the remission of sins, but that those who have already been justified by these traditions merit grace, Paul again replies, Gal. 2, 17, that Christ would be the minister of sin if after justification we must hold that henceforth we are not accounted righteous for Christ's sake, but we ought first, by other observances, to merit that we be accounted righteous. Likewise Gal.

3, 15: Though it be but a man's covenant, no man addeth thereto.

Therefore, neither to G.o.d's covenant, who promises that for Christ's sake He will be propitious to us ought we to add that we must first through these observances attain such merit as to be regarded as accepted and righteous.

However, what need is there of a long discussion? No tradition was inst.i.tuted by the holy Fathers with the design that it should merit the remission of sins, or righteousness, but they have been inst.i.tuted for the sake of good order in the Church and for the sake of tranquillity. And when any one wishes to inst.i.tute certain works to merit the remission of sins, or righteousness, how will he know that these works please G.o.d since he has not the testimony of G.o.d's Word? How, without G.o.d's command and Word, will he render men certain of G.o.d's will? Does He not everywhere in the prophets prohibit men from inst.i.tuting, without His commandment, peculiar rites of worship? In Ezek. 20, 18. 19 it is written: Walk ye not in the statutes of your fathers, neither observe their judgments, nor defile yourselves with their idols: I Am the Lord, your G.o.d. Walk in My statutes, and keep My judgements, and do them. If men are allowed to inst.i.tute religious rites and through these rites merit grace, the religious rites of all the heathen will have to be approved, and the rites inst.i.tuted by Jeroboam, 1 Kings 12, 26 f., and by others, outside of the Law, will have to be approved. For what difference does it make? If we have been allowed to inst.i.tute religious rites that are profitable for meriting grace, or righteousness, why was the same not allowed the heathen and the Israelites? But the religious rites of the heathen and the Israelites were rejected for the very reason that they held that by these they merited remission of sins and righteousness, and yet did not know [the highest service of G.o.d]

the righteousness of faith. Lastly, whence are we rendered certain that rites inst.i.tuted by men without G.o.d's command justify, inasmuch as nothing can be affirmed of G.o.d's will without G.o.d's Word? What if G.o.d does not approve these services? How, therefore, do the adversaries affirm that they justify? Without G.o.d's Word and testimony this cannot be affirmed. And Paul says, Rom. 14, 23 Whatsoever is not of faith is sin. But as these services have no testimony of G.o.d's Word, conscience must doubt as to whether they please G.o.d.

And what need is there of words on a subject so manifest? If the adversaries defend these human services as meriting justification, grace, and the remission of sins, they simply establish the kingdom of Antichrist. For the kingdom of Antichrist is a new service of G.o.d, devised by human authority rejecting Christ, just as the kingdom of Mahomet has services and works through which it wishes to be justified before G.o.d; nor does it hold that men are gratuitously justified before G.o.d by faith for Christ's sake. Thus the Papacy also will be a part of the kingdom of Antichrist if it thus defends human services as justifying. For the honor is taken away from Christ when they teach that we are not justified gratuitously by faith, for Christ's sake, but by such services, especially when they teach that such services are not only useful for justification, but are also necessary, as they hold above in Art. VII, where they condemn us for saying that unto true unity of the Church it is not necessary that rites inst.i.tuted by men should everywhere be alike.

Daniel, 11, 38, indicates that new human services will be the very form and const.i.tution of the kingdom of Antichrist. For he says thus: But in his estate shall he honor the G.o.d of forges; and a G.o.d whom his fathers knew not shall he honor with gold and silver and precious stones. Here he describes new services, because he says that such a G.o.d shall be worshiped as the fathers were ignorant of. For although the holy Fathers themselves had both rites and traditions, yet they did not hold that these matters are useful or necessary for justification they did not obscure the glory and office Christ, but taught that we are justified by faith for Christ's sake, and not for the sake of these human services. But they observed human rites for the sake of bodily advantage, that the people might know at what time they should a.s.semble; that, for the sake of example, all things in the churches might be done in order and becomingly; lastly, that the common people might receive a sort of training. For the distinctions of times and the variety of rites are of service in admonishing the common people. The Fathers had these reasons for maintaining the rites, and for these reasons we also judge it to be right that traditions [good customs] be maintained. And we are greatly surprised that the adversaries [contrary to the entire Scriptures of the Apostles, contrary to the Old and New Testaments] contend for another design of traditions, namely, that they may merit the remission of sins, grace, or justification. What else is this than to honor G.o.d with gold and silver and precious stones [as Daniel says], i.e., to hold that G.o.d becomes reconciled by a variety in clothing, ornaments, and by similar rites [many kinds of church decorations, banners, tapers], as are infinite in human traditions?

Paul writes to the Colossians, 2, 23, that traditions have a show of wisdom. And they indeed have. For this good order is very becoming in the Church, and for this reason is necessary. But human reason, because it does not understand the righteousness of faith, naturally imagines that such works justify men because they reconcile G.o.d, etc.

Thus the common people among the Israelites thought, and by this opinion increased such ceremonies, just as among us they have grown in the monasteries [as in our time one altar after another and one church after another is founded]. Thus human reason judges also of bodily exercises, of fasts, although the end of these is to restrain the flesh, reason falsely adds that they are services which justify.

As Thomas writes: Fasting avails for the extinguishing and the prevention of guilt. These are the words of Thomas. Thus the semblance of wisdom and righteousness in such works deceives men.

And the examples of the saints are added [when they say: St. Francis wore a cap, etc.]; and when men desire to imitate these, they imitate, for the most part, the outward exercises; their faith they do not imitate.

After this semblance of wisdom and righteousness has deceived men, then infinite evils follow; the Gospel concerning the righteousness of faith in Christ is obscured, and vain confidence in such works succeeds. Then the commandments of G.o.d are obscured; these works arrogate to themselves the t.i.tle of a perfect and spiritual life, and are far preferred to the works of G.o.d's commandments [the true, holy, good works], as, the works of one's own calling, the administration of the state, the management of a family, married life, the bringing up of children. Compared with those ceremonies, the latter are judged to be profane, so that they are exercised by many with some doubt of conscience. For it is known that many have abandoned the administration of the state and married life, in order to embrace these observances as better and holier [have gone into cloisters in order to become holy and spiritual].

Nor is this enough. When the persuasion has taken possession of minds that such observances are necessary to justification, consciences are in miserable anxiety because they cannot exactly fulfil all observances. For how many are there who could enumerate all these observances? There are immense books, yea whole libraries, containing not a syllable concerning Christ, concerning faith in Christ, concerning the good works of one's own calling, but which only collect the traditions and interpretations by which they are sometimes rendered quite rigorous and sometimes relaxed. [They write of such precepts as of fasting for forty days, the four canonical hours for prayer, etc.] How that most excellent man, Gerson, is tortured while he searches for the grades and extent of the precepts!

Nevertheless, he is not able to fix _epieicheian_ [mitigation] in a definite grade [and yet cannot find any sure grade where he could confidently promise the heart a.s.surance and peace]. Meanwhile, he deeply deplores the dangers to G.o.dly consciences which this rigid interpretation of the traditions produces.

Against this semblance of wisdom and righteousness in human rites, which deceives men, let us therefore fortify ourselves by the Word of G.o.d, and let us know, first of all that these neither merit before G.o.d the remission of sins or justification, nor are necessary for justification. We have above cited some testimonies. And Paul is full of them. To the Colossians, 2, 16. 17, he clearly says: 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. Here now he embraces at the same time both the Law of Moses and human traditions in order that the adversaries may not elude these testimonies, according to their custom, upon the ground that Paul is speaking only of the Law of Moses. But he clearly testifies here that he is speaking of human traditions. However, the adversaries do not see what they are saying; if the Gospel says that the ceremonies of Moses, which were divinely inst.i.tuted, do not justify, how much less do human traditions justify!

Neither have the bishops the power to inst.i.tute services, as though they justified, or were necessary for justification. Yea, the apostles, Acts 15, 10, say: Why tempt ye G.o.d to put a yoke, etc., where Peter declares this purpose to burden the Church a great sin.

And Paul forbids the Galatians, 5, 1, to be entangled again with the yoke of bondage. Therefore, it is the will of the apostles that this liberty remain in the Church, that no services of the Law or of traditions be judged as necessary (just as in the Law ceremonies were for a time necessary), lest the righteousness of faith be obscured, if men judge that these services merit justification, or are necessary for justification. Many seek in traditions various _epieicheian_ [mitigations] in order to heal consciences, and yet they do not find any sure grades by which to free consciences from these chains. But just as Alexander once for all solved the Gordian knot by cutting it with his sword when he could not disentangle it, so the apostles once for all free consciences from traditions, especially if they are taught to merit justification. The apostles compel us to oppose this doctrine by teaching and examples. They compel us to teach that traditions do not justify; that they are not necessary for justification; that no one ought to frame or receive traditions with the opinion that they merit justification. Then, even though any one should observe them, let him observe them without superst.i.tion as civil customs, just as without superst.i.tion soldiers are clothed in one way and scholars in another [as I regard my wearing of a German costume among the Germans and a French costume among the French as an observance of the usage of the land, and not for the purpose of being saved thereby]. The apostles violate traditions and are excused by Christ for the example was to be shown the Pharisees that these services are unprofitable. And if our people neglect some traditions that are of little advantage, they are now sufficiently excused, when these are required as though they merit justification. For such an opinion with regard to traditions is impious [an error not to be endured].

But we cheerfully maintain the old traditions [as, the three high festivals, the observance of Sunday, and the like] made in the Church for the sake of usefulness and tranquillity, and we interpret them in a more moderate way, to the exclusion of the opinion which holds that they justify. And our enemies falsely accuse us of abolishing good ordinances and churchdiscipline. For we can truly declare that the public form of the churches is more becoming with us than with the adversaries [that the true worship of G.o.d is observed in our churches in a more Christian, honorable way]. And if any one will consider it aright, we conform to the canons more truly than do the adversaries.

[For the adversaries, without shame, tread under foot the most honorable canons, just as they do Christ and the Gospel.] With the adversaries, unwilling celebrants, and those hired for pay, and very frequently only for pay, celebrate the Ma.s.ses. They sing psalms, not that they may learn or pray [for the greater part do not understand a verse in the psalms], but for the sake of the service as though this work were a service, or at feast, for the sake of reward. [All this they cannot deny. Some who are upright among them are even ashamed of this baffle, and declare that the clergy is in need of reformation.

] With us many use the Lord's Supper [willingly and without constraint] every Lord's Day, but after having been first instructed, examined [whether they know and understand anything of the Lord's Prayer, the Creed, and the Ten Commandments], and absolved. The children sing psalms in order that they may learn [become familiar with pa.s.sages of Scripture], the people also sing [Latin and German psalms], in order that they may either learn or pray. With the adversaries there is no catechization of the children whatever, concerning which even the canons give commands. With us the pastors and ministers of the churches are compelled publicly [and privately]

to instruct and hear the youth; and this ceremony produces the best fruits. [And the Catechism is not a mere childish thing, as is the bearing of banners and tapers, but a very profitable instruction.]

Among the adversaries, in many regions [as in Italy and Spain], during the entire year no sermons are delivered, except in Lent [Here they ought to cry out and justly make grievous complaint, for this means at one blow to overthrow completely all worship. For of all acts that is the greatest most holy, most necessary, and highest, which G.o.d has required as the highest in the First and the Second Commandment, namely, to preach the Word of G.o.d. For the ministry is the highest office in the Church. Now, if this worship is omitted, how can there be knowledge of G.o.d, the doctrine of Christ, or the Gospel,] But the chief service of G.o.d is to teach the Gospel. And when the adversaries do preach, they speak of human traditions, of the worship of saints [of consecrated water], and similar tripes, which the people justly loathe, therefore they are deserted immediately in the beginning, after the text of the Gospel has been recited. [This practise may have started because the people did not wish to hear the other lies.] A few better ones begin now to speak of good works, but of the righteousness of faith, of faith in Christ, of the consolation of consciences, they say nothing; yea, this most wholesome part of the Gospel they rail at with their reproaches.

[This blessed doctrine, the precious holy Gospel, they call Lutheran.

] On the contrary, in our churches all the sermons are occupied with such topics as these: of repentance, of the fear of G.o.d, of faith in Christ, of the righteousness of faith, of the consolation of consciences by faith, of the exercises of faith; of prayer, what its nature should be, and that we should be fully confident that it is efficacious, that it is heard of the cross; of the authority of magistrates and all civil ordinances [likewise, how each one in his station should live in a Christian manner, and, out of obedience to the command of the Lord G.o.d, should conduct himself in reference to every worldly ordinance and law]; of the distinction between the kingdom of Christ, or the spiritual kingdom and political affairs, of marriage; of the education and instruction of children, of chast.i.ty; of all the offices of love. From this condition of the churches it may be judged that we diligently maintain church-discipline and G.o.dly ceremonies and good churchcustoms.

And of the mortification of the flesh and discipline of the body we thus teach, just as the Confession states, that a true and not a feigned mortification occurs through the cross and afflictions by which G.o.d exercises us [when G.o.d breaks our will, inflicts the cross and trouble]. In these we must obey G.o.d's will, as Paul says, Rom.

12, 1: Present your bodies a living sacrifice. And these are the spiritual exercises of fear and faith. But in addition to this mortification which occurs through the cross [which does not depend upon our will] there is also a voluntary kind of exercise necessary, of which Christ says Luke 21, 34: Take heed to yourselves lest at any time your hearts be overcharged with surfeiting. And Paul, 1 Cor. 9, 27: I keep under my body, and bring it into subjection, etc. And these exercises are to be undertaken not because they are services that justify, but in order to curb the flesh, lest satiety may overpower us, and render us secure and indifferent, the result of which is that men indulge and obey the dispositions of the flesh.

This diligence ought to be perpetual, because it has the perpetual command of G.o.d. And this prescribed form of certain meats and times does nothing [as experience shows] towards curbing the flesh. For it is more luxurious and sumptuous than other feasts [for they were at greater expense, and practised greater gluttony with fish and various Lenten meats than when the fasts were not observed], and not even the adversaries observe the form given in the canons.

This topic concerning traditions contains many and difficult questions of controversy and we have actually experienced that traditions are truly snares of consciences. When they are exacted as necessary, they torture in wonderful ways the conscience omitting any observance [as G.o.dly hearts, indeed, experience when in the canonical hours they have omitted a compline, or offended against them in a similar way]. Again their abrogation has its own evils and its own questions. [On the other hand, to teach absolute freedom has also its doubts and questions, because the common people need outward discipline and instruction.] But we have an easy and plain case, because the adversaries condemn us for teaching that human traditions do not merit the remission of sins. Likewise they require universal traditions, as they call them, as necessary for justification [and place them in Christ's stead]. Here we have Paul as a constant champion, who everywhere contends that these observances neither justify nor are necessary in addition to the righteousness of faith.

And nevertheless we teach that in these matters the use of liberty is to be so controlled that the inexperienced may not be offended, and, on account of the abuse of liberty, may not become more hostile to the true doctrine of the Gospel, or that without a reasonable cause nothing in customary rites be changed, but that, in order to cherish harmony, such old customs be observed as can be observed without sin or without great inconvenience. And in this very a.s.sembly we have shown sufficiently that for love's sake we do not refuse to observe adiaphora with others, even though they should have some disadvantage; but we have judged that such public harmony as could indeed be produced without offense to consciences ought to be preferred to all other advantages [all other less important matters]. But concerning this entire subject we shall speak after a while, when we shall treat of vows and ecclesiastical power.

Part 21

Article XVI: _Of Political Order._

The Sixteenth Article the adversaries receive without any exception, in which we have confessed that it is lawful for the Christian to bear civil office, sit in judgment, determine matters by the imperial laws, and other laws in present force, appoint just punishments engage in just wars, act as a soldier, make legal contracts, hold property, take an oath when magistrates require it, contract marriage; finally, that legitimate civil ordinances are good creatures of G.o.d and divine ordinances, which a Christian can use with safety. This entire topic concerning the distinction between the kingdom of Christ and a political kingdom has been explained to advantage [to the remarkably great consolation of many consciences] in the literature of our writers, [namely] that the kingdom of Christ is spiritual [inasmuch as Christ governs by the Word and by preaching], to wit, beginning in the heart the knowledge of G.o.d, the fear of G.o.d and faith, eternal righteousness, and eternal life; meanwhile it permits us outwardly to use legitimate political ordinances of every nation in which we live, just as it permits us to use medicine or the art of building, or food, drink, air. Neither does the Gospel bring new laws concerning the civil state, but commands that we obey present laws, whether they have been framed by heathen or by others, and that in this obedience we should exercise love. For Carlstadt was insane in imposing upon us the judicial laws of Moses. Concerning these subjects, our theologians have written more fully, because the monks diffused many pernicious opinions in the Church. They called a community of property the polity of the Gospel; they said that not to hold property, not to vindicate one's self at law [not to have wife and child], were evangelical counsels. These opinions greatly obscure the Gospel and the spiritual kingdom [so that it was not understood at all what the Christian or spiritual kingdom of Christ is; they concocted the secular kingdom with the spiritual whence much trouble and seditions, harmful teaching resulted], and are dangerous to the commonwealth. For the Gospel does not destroy the State or the family [buying, selling, and other civil regulations], but much rather approves them, and bids us obey them as a divine ordinance, not only on account of punishment, but also on account of conscience.

Julian the Apostate, Celsus, and very many others made the objection to Christians that the Gospel would rend asunder states, because it prohibited legal redress, and taught certain other things not at all suited to political a.s.sociation. And these questions wonderfully exercised Origen, n.a.z.ianzen, and others, although, indeed, they can be most readily explained, if we keep in mind the fact that the Gospel does not introduce laws concerning the civil state, but is the remission of sins and the beginning of a new life in the hearts of believers; besides, it not only approves outward governments, but subjects us to them, Rom. 13, 1, just as we have been necessarily placed under the laws of seasons, the changes of winter and summer, as divine ordinances. [This is no obstacle to the spiritual kingdom.

] The Gospel forbids private redress [in order that no one should interfere with the office of the magistrate], and Christ inculcates this so frequently with the design that the apostles should not think that they ought to seize the governments from those who held otherwise, just as the Jews dreamed concerning the kingdom of the Messiah, but that they might know they ought to teach concerning the spiritual kingdom that it does not change the civil state. Therefore private redress is prohibited not by advice, but by a command, Matt.

5, 39; Rom. 12, 19. Public redress which is made through the office of the magistrate, is not advised against, but is commanded, and is a work of G.o.d, according to Paul, Rom. 13, 1 sqq. Now the different kinds of public redress are legal decisions, capital punishment, wars, military service. It is manifest how incorrectly many writers have judged concerning these matters [some teachers have taught such pernicious errors that nearly all princes, lords, knights, servants regarded their proper estate as secular, unG.o.dly, and d.a.m.nable, etc.

Nor can it be fully expressed in words what an unspeakable peril and damage has resulted from this to souls and consciences], because they were in the error that the Gospel is an external, new and monastic form of government, and did not see that the Gospel brings eternal righteousness to hearts [teaches how a person is redeemed, before G.o.d and in his conscience, from sin, h.e.l.l, and the devil], while it outwardly approves the civil state.

It is also a most vain delusion that it is Christian perfection not to hold property. For Christian perfection consists not in the contempt of civil ordinances, but in dispositions of the heart, in great fear of G.o.d, in great faith, just as Abraham, David, Daniel, even in great wealth and while exercising civil power, were no less perfect than any hermits. But the monks [especially the Barefoot monks] have spread this outward hypocrisy before the eyes of men, so that it could not be seen in what things true perfection exists.