Philip Melanchthon Presents His Greeting to the Reader. Wherefore we believe that troubles and dangers for the glory of Christ and the good of the Church should be endured, and we are confident that this our fidelity to duty is approved of God, and we hope that the judgment of posterity concerning us will be more just.
For it is undeniable that many topics of Christian doctrine whose existence in the Church is of the greatest moment have been brought to view by our theologians and explained; in reference to which we are not disposed here to recount under what sort of opinions, and how dangerous, they formerly lay covered in the writings of the monks, canonists, and sophistical theologians. [This may have to be done later.]
We have the public testimonials of many good men, who give God thanks for this greatest blessing, namely, that concerning many necessary topics it has taught better things than are read everywhere in the books of our adversaries.
We shall commend our cause, therefore, to Christ, who some time will judge these controversies, and we beseech Him to look upon the afflicted and scattered churches, and to bring them back to godly and perpetual concord. [Therefore, if the known and clear truth is trodden under foot, we will resign this cause to God and Christ in heaven, who is the Father of orphans and the Judge of widows and of all the forsaken, who (as we certainly know) will judge and pass sentence upon this cause aright. Lord Jesus Christ, it is Thy holy Gospel, it is Thy cause; look Thou upon the many troubled hearts and consciences, and maintain and strengthen in Thy truth Thy churches and little flocks, who suffer anxiety and distress from the devil. Confound all hypocrisy and lies, and grant peace and unity, so that Thy glory may advance, and Thy kingdom, strong against all the gates of hell, may continually grow and increase.]
Article I: Of God.
The First Article of our Confession our adversaries approve, in which we declare that we believe and teach that there is one divine essence, undivided, etc., and yet, that there are three distinct persons, of the same divine essence, and coeternal, Father, Son, and Holy Ghost. This article we have always taught and defended, and we believe that it has, in Holy Scripture, sure and firm testimonies that cannot be overthrown. And we constantly affirm that those thinking otherwise are outside of the Church of Christ, and are idolaters, and insult God.
Article II (I): Of Original Sin.
The Second Article, Of Original Sin, the adversaries approve, but in such a way that they, nevertheless, censure the definition of original sin, which we incidentally gave. Here, immediately at the very threshold, His Imperial Majesty will discover that the writers of the Confutation were deficient not only in judgment, but also in candor. For whereas we, with a simple mind, desired, in passing, to recount those things which original sin embraces, these men, by framing an invidious interpretation, artfully distort a proposition that has in it nothing which of itself is wrong. Thus they say: "To be without the fear of God, to be without faith, is actual guilt"; and therefore they deny that it is original guilt.
It is quite evident that such subtilties have originated in the schools, not in the council of the Emperor. But although this sophistry can be very easily refuted; yet, in order that all good men may understand that we teach in this matter nothing that is absurd, we ask first of all that the German Confession be examined. This will free us from the suspicion of novelty. For there it is written: Weiter wird gelehrt, dass nach dem Fall Adams alle Menschen, so natuerlich geboren werden, in Suenden empfangen und geboren werdenen, das ist, dass sie alle von Mutterleibe an voll boeser Lueste und Neigung sind, keine wahre Gottesfurcht, keinen wahren Glauben an Gott von Natur haben koennen. [It is further taught that since the Fall of Adam all men who are naturally born are conceived and born in sin, i.e., that they all, from their mother's womb, are full of evil desire and inclination, and can have by nature no true fear of God, no true faith in God.] This passage testifies that we deny to those propagated according to carnal nature not only the acts, but also the power or gifts of producing fear and trust in God. For we say that those thus born have concupiscence, and cannot produce true fear and trust in God. What is there here with which fault can be found? To good men, we think, indeed, that we have exculpated ourselves sufficiently. For in this sense the Latin description denies to nature [even to innocent infants] the power, i.e., it denies the gifts and energy by which to produce fear and trust in God, and, in adults [over and above this innate evil disposition of the heart, also] the acts, so that, when we mention concupiscence, we understand not only the acts or fruits, but the constant inclination of the nature [the evil inclination within, which does not cease as long as we are not born anew through the Spirit and faith].
But hereafter we will show more fully that our description agrees with the usual and ancient definition. For we must first show our design in preferring to employ these words in this place. In their schools the adversaries confess that "the material," as they call it, "of original sin is concupiscence." Wherefore, in framing the definition, this should not have been passed by, especially at this time, when some are philosophizing concerning it in a manner unbecoming teachers of religion [are speaking concerning this innate, wicked desire more after the manner of heathen from philosophy than according to God's Word, or Holy Scripture].
For some contend that original sin is not a depravity or corruption in the nature of man, but only servitude, or a condition of mortality [not an innate evil nature, but only a blemish or imposed load, or burden], which those propagated from Adam bear because of the guilt of another [namely, Adam's sin], and without any depravity of their own. Besides, they add that no one is condemned to eternal death on account of original sin, just as those who are born of a bond-woman are slaves, and bear this condition without any natural blemish, but because of the calamity of their mother [while, of themselves, they are born without fault, like other men: thus original sin is not an innate evil but a defect and burden which we bear since Adam, but we are not on that account personally in sin and inherited disgrace]. To show that this impious opinion is displeasing to us, we made mention of "concupiscence," and, with the best intention, have termed and explained it as "diseases," that "the nature of men is born corrupt and full of faults" [not a part of man, but the entire person with its entire nature is born in sin as with a hereditary disease].
Nor, indeed, have we only made use of the term concupiscence, but we
have also said that "the fear of God and faith are wanting." This we
have added with the following design: The scholastic teachers also,
not sufficiently understanding the definition of original sin, which
they have received from the Fathers, extenuate the sin of origin.
They contend concerning the fomes [or evil inclination] that it is a
quality of [blemish in the] body, and, with their usual folly, ask
whether this quality be derived from the contagion of the apple or
from the breath of the serpent, and whether it be increased by
remedies. With such questions they have suppressed the main point.
Therefore, when they speak of the sin of origin, they do not mention
the more serious faults of human nature, to wit, ignorance of God,
contempt for God, being destitute of fear and confidence in God,
hatred of God's judgment, flight from God [as from a tyrant] when He
judges, anger toward God, despair of grace, putting one's trust in
present things [money, property, friends], etc. These diseases, which
are in the highest degree contrary to the Law of God, the scholastics
do not notice; yea, to human nature they meanwhile ascribe unimpaired
strength for loving God above all things, and for fulfilling God's
commandments according to the substance of the acts; nor do they see
that they are saying things that are contradictory to one another.
For what else is the being able in one's own strength to love God
above all things, and to fulfil His commandments, than to have
original righteousness [to be a new creature in Paradise, entirely
pure and holy]? But if human nature have such strength as to be able
of itself to love God above all things, as the scholastics
confidently affirm, what will original sin be? For what will there
be need of the grace of Christ if we can be justified by our own
righteousness [powers]? For what will there be need of the Holy
Ghost if human strength can by itself love God above all things, and
fulfil God's commandments? Who does not see what preposterous
thoughts our adversaries entertain? The lighter diseases in the
nature of man they acknowledge, the more severe they do not
acknowledge; and yet of these, Scripture everywhere admonishes us,
and the prophets constantly complain [as the 13th Psalm, and some
other psalms say
These were the reasons why, in the description of original sin, we made mention of concupiscence also, and denied to man's natural strength the fear of God and trust in Him. For we wished to indicate that original sin contains also these diseases, namely, ignorance of God, contempt for God, the being destitute of the fear of God and trust in Him, inability to love God. These are the chief faults of human nature, conflicting especially with the first table of the Decalog.
Neither have we said anything new. The ancient definition understood
aright expresses precisely the same thing when it says: "Original sin
is the absence of original righteousness" [a lack of the first purity
and righteousness in Paradise]. But what is righteousness? Here the
scholastics wrangle about dialectic questions, they do not explain
what original righteousness is. Now, in the Scriptures,
righteousness comprises not only the second table of the Decalog
[regarding good works in serving our fellow-man], but the first also,
which teaches concerning the fear of God, concerning faith,
concerning the love of God. Therefore original righteousness was to
embrace not only an even temperament of the bodily qualities [perfect
health and, in all respects, pure blood, unimpaired powers of the
body, as they contend], but also these gifts, namely, a quite certain
knowledge of God, fear of God, confidence in God, or certainly the
rectitude and power to yield these affections [but the greatest
feature in that noble first creature was a bright light in the heart
to know God and His work, etc.]. And Scripture testifies to this,
when it says,
Therefore the ancient definition, when it says that sin is the lack of righteousness, not only denies obedience with respect to man's lower powers [that man is not only corrupt in his body and its meanest and lowest faculties], but also denies the knowledge of God, confidence in God, the fear and love of God, or certainly the power to produce these affections [the light in the heart which creates a love and desire for these matters]. For even the theologians themselves teach in their schools that these are not produced without certain gifts and the aid of grace. In order that the matter may be understood, we term these very gifts the knowledge of God, and fear and confidence in God. From these facts it appears that the ancient definition says precisely the same thing that we say, denying fear and confidence toward God, to wit, not only the acts, but also the gifts and power to produce these acts [that we have no good heart toward God, which truly loves God, not only that we are unable to do or achieve any perfectly good work].
Of the same import is the definition which occurs in the writings of Augustine, who is accustomed to define original sin as concupiscence [wicked desire]. For he means that when righteousness had been lost, concupiscence came in its place. For inasmuch as diseased nature cannot fear and love God and believe God, it seeks and loves carnal things. God's judgment it either contemns when at ease, or hates, when thoroughly terrified. Thus Augustine includes both the defect and the vicious habit which has come in its place. Nor indeed is concupiscence only a corruption of the qualities of the body, but also, in the higher powers, a vicious turning to carnal things. Nor do those persons see what they say who ascribe to man at the same time concupiscence that is not entirely destroyed by the Holy Ghost, and love to God above all things.
We, therefore, have been right in expressing, in our description of
original sin, both namely, these defects: the not being able to
believe God, the not being able to fear and love God; and, likewise:
the having concupiscence, which seeks carnal things contrary to God's
Word, i.e., seeks not only the pleasure of the body, but also carnal
wisdom and righteousness, and, contemning God, trusts in these as god
things. Nor only the ancients [like Augustine and others], but also
the more recent [teachers and scholastics], at least the wiser ones
among them, teach that original sin is at the same time truly these
namely, the defects which I have recounted and concupiscence. For
Thomas says thus: Original sin comprehends the loss of original
righteousness, and with this an inordinate disposition of the parts
of the soul; whence it is not pure loss, but a corrupt habit
[something positive]. And Bonaventura: When the question is asked,
What is original sin? The correct answer is, that it is immoderate
[unchecked] concupiscence. The correct answer is also, that it is
want of the righteousness that is due. And in one of these replies
the other is included. The same is the opinion of Hugo, when he says
that original sin is ignorance in the mind and concupiscence in the
flesh. For he thereby indicates that when we are born, we bring with
us ignorance of God unbelief, distrust, contempt, and hatred of God.
For when he mentions ignorance, he includes these. And these
opinions [even of the most recent teachers] also agree with Scripture.
For Paul sometimes expressly calls it a defect [a lack of divine
light], as
In reference to original sin we therefore hold nothing differing
either from Scripture or from the Church catholic, but cleanse from
corruptions and restore to light most important declarations of
Scripture and of the Fathers, that had been covered over by the
sophistical controversies of modern theologians. For it is manifest
from the subject itself that modern theologians have not noticed what
the Fathers meant when they spake of defect [lack of original
righteousness]. But the knowledge of original sin is necessary. For
the magnitude of the grace of Christ cannot be understood [no one can
heartily long and have a desire for Christ for the inexpressibly
great treasure of divine favor and grace which the Gospel offers],
unless our diseases be recognized. [As Christ says
Here our adversaries inveigh against Luther also because he wrote that, "Original sin remains after Baptism." They add that this article was justly condemned by Leo X. But His Imperial Majesty will find on this point a manifest slander. For our adversaries know in what sense Luther intended this remark that original sin remains after Baptism. He always wrote thus, namely, that Baptism removes the guilt of original sin, although the material, as they call it, of the sin, i.e., concupiscence, remains. He also added in reference to the material that the Holy Ghost, given through Baptism, begins to mortify the concupiscence, and creates new movements [a new light, a new sense and spirit] in man. In the same manner, Augustine also speaks who says: Sin is remitted in Baptism, not in such a manner that it no longer exists, but so that it is not imputed. Here he confesses openly that sin exists, i.e., that it remains although it is not imputed. And this judgment was so agreeable to those who succeeded him that it was recited also in the decrees. Also against Julian, Augustine says: The Law, which is in the members, has been annulled by spiritual regeneration, and remains in the mortal flesh. It has been annulled because the guilt has been remitted in the Sacrament, by which believers are born again; but it remains, because it produces desires against which believers contend. Our adversaries know that Luther believes and teaches thus, and while they cannot reject the matter, they nevertheless pervert his words, in order by this artifice to crush an innocent man.
But they contend that concupiscence is a penalty, and not a sin [a
burden and imposed penalty, and is not such a sin as is subject to
death and condemnation]. Luther maintains that it is a sin. It has
been said above that Augustine defines original sin as concupiscence.
If there be anything disadvantageous in this opinion, let them
quarrel with Augustine. Besides Paul says,
But if the adversaries will contend that the fomes [or evil inclination] is an adiaphoron, not only many passages of Scripture but simply the entire Church [and all the Fathers] will contradict them. For [even if not entire consent, but only the inclination and desire be there] who ever dared to say that these matters, even though perfect agreement could not be attained, were adiaphora, namely, to doubt concerning God's wrath,: concerning God's grace, concerning God's Word, to be angry at the judgments of God, to be provoked because God does not at once deliver one from afflictions, to murmur because the wicked enjoy a better fortune than the good, to be urged on by wrath, lust, the desire for glory, wealth, etc.? And yet godly men acknowledge these in themselves, as appears in the Psalms and the prophets. [For all tried, Christian hearts know, alas! that these evils are wrapped up in man's skin, namely to esteem money, goods, and all other matters more highly than God, and to spend our lives in security; again, that after the manner of our carnal security we always imagine that God's wrath against sin is not as serious and great as it verily is. Again, that we murmur against the doing and will of God, when He does not succor us speedily in our tribulations, and arranges our affairs to please us. Again, we experience every day that it hurts us to see wicked people in good fortune in this world, as David and all the saints have complained. Over and above this, all men feel that their hearts are easily inflamed, now with ambition, now with anger and wrath, now with lewdness.] But in the schools they transferred hither from philosophy notions entirely different, that, because of passions, we are neither good nor evil, we are neither deserving of praise nor blame. Likewise, that nothing is sin, unless it be voluntary [inner desires and thoughts are not sins, if I do not altogether consent thereto]. These notions were expressed among philosophers with respect to civil righteousness, and not with respect to God's judgment. [For there it is true, as the jurists say, L. cogitationis, thoughts are exempt from custom and punishment. But God searches the hearts; in God's court and judgment it is different.] With no greater prudence they add also other notions, such as, that [God's creature and] nature is not [cannot in itself be] evil. In its proper place we do not censure this; but it is not right to twist it into an extenuation of original sin. And, nevertheless, these notions are read in the works of scholastics, who inappropriately mingle philosophy or civil doctrine concerning ethics with the Gospel. Nor were these matters only disputed in the schools, but, as is usually the case, were carried from the schools to the people. And these persuasions [godless, erroneous, dangerous, harmful teachings] prevailed, and nourished confidence in human strength, and suppressed the knowledge of Christ's grace. Therefore, Luther wishing to declare the magnitude of original sin and of human infirmity [what a grievous mortal guilt original sin is in the sight of God], taught that these remnants of original sin [after Baptism] are not, by their own nature, adiaphora in man, but that, for their non-imputation, they need the grace of Christ and, likewise for their mortification, the Holy Ghost.
Although the scholastics extenuate both sin and punishment when they
teach that man by his own strength, can fulfil the commandments of
God; in Genesis the punishment, imposed on account of original sin,
is described otherwise. For there human nature is subjected not only
to death and other bodily evils, but also to the kingdom of the devil.
For there,
We think that this will satisfy His Imperial Majesty concerning the puerile and trivial sophistry with which the adversaries have perverted our article. For we know that we believe aright and in harmony with the Church catholic of Christ. But if the adversaries will renew this controversy, there will be no want among us of those who will reply and defend the truth. For in this case our adversaries, to a great extent, do not understand what they say. They often speak what is contradictory, and neither explain correctly and logically that which is essential to [i.e., that which is or is not properly of the essence of] original sin, nor what they call defects. But we have been unwilling at this place to examine their contests with any very great subtlety. We have thought it worth while only to recite, in customary and well-known words, the belief of the holy Fathers, which we also follow.
Article III: Of Christ.
The Third Article the adversaries approve, in which we confess that there are in Christ two natures, namely, a human nature, assumed by the Word into the unity of His person; and that the same Christ suffered and died to reconcile the Father to us; and that He was raised again to reign, and to justify and sanctify believers, etc., according to the Apostles' Creed and the Nicene Creed.
Article IV (II): Of Justification.
In the Fourth, Fifth, Sixth, and, below, in the Twentieth Article, they condemn us, for teaching that men obtain remission of sins, not because of their own merits, but freely for Christ's sake, through faith in Christ. [They reject quite stubbornly both these statements. ] For they condemn us both for denying that men obtain remission of sins because of their own merits, and for affirming that, through faith, men obtain remission of sins, and through faith in Christ are justified. But since in this controversy the chief topic of Christian doctrine is treated, which, understood aright, illumines and amplifies the honor of Christ [which is of especial service for the clear, correct understanding of the entire Holy Scriptures, and alone shows the way to the unspeakable treasure and right knowledge of Christ, and alone opens the door to the entire Bible], and brings necessary and most abundant consolation to devout consciences, we ask His Imperial Majesty to hear us with forbearance in regard to matters of such importance. For since the adversaries understand neither what the remission of sins, nor what faith, nor what grace, nor what righteousness is, they sadly corrupt this topic, and obscure the glory and benefits of Christ and rob devout consciences of the consolations offered in Christ. But that we may strengthen the position of our Confession, and also remove the charges which the adversaries advance against us, certain things are to be premised in the beginning, in order that the sources of both kinds of doctrine, i. e., both that of our adversaries and our own, may be known.
All Scripture ought to be distributed into these two principal topics, the Law and the promises. For in some places it presents the Law, and in others the promise concerning Christ, namely, either when [in the Old Testament] it promises that Christ will come, and offers, for His sake, the remission of sins justification, and life eternal, or when, in the Gospel [in the New Testament], Christ Himself, since He has appeared, promises the remission of sins, justification, and life eternal. Moreover, in this discussion, by Law we designate the Ten Commandments, wherever they are read in the Scriptures. Of the ceremonies and judicial laws of Moses we say nothing at present.
Of these two parts the adversaries select the Law, because human reason naturally understands, in some way, the Law (for it has the same judgment divinely written in the mind); [the natural law agrees with the law of Moses, or the Ten Commandments] and by the Law they seek the remission of sins and justification. Now, the Decalog requires not only outward civil works, which reason can in some way produce, but it also requires other things placed far above reason, namely, truly to fear God, truly to love God, truly to call upon God, truly to be convinced that God hears us, and to expect the aid of God in death and in all afflictions; finally, it requires obedience to God, in death and all afflictions, so that we may not flee from these, or refuse them when God imposes them.
Here the scholastics, having followed the philosophers, teach only a righteousness of reason, namely, civil works, and fabricate besides that without the Holy Ghost reason can love God above all things. For, as long as the human mind is at ease, and does not feel the wrath or judgment of God, it can imagine that it wishes to love God, that it wishes to do good for God's sake. [But it is sheer hypocrisy. ] In this manner they teach that men merit the remission of sins by doing what is in them, i.e., if reason, grieving over sin, elicit an act of love to God, or for God's sake be active in that which is good. And because this opinion naturally flatters men, it has brought forth and multiplied in the Church many services, monastic vows, abuses of the mass; and, with this opinion the one has, in the course of time, devised this act of worship and observances, the other that. And in order that they might nourish and increase confidence in such works, they have affirmed that God necessarily gives grace to one thus working, by the necessity not of constraint, but of immutability [not that He is constrained, but that this is the order which God will not transgress or alter].
In this opinion there are many great and pernicious errors, which it
would be tedious to enumerate. Let the discreet reader think only of
this: If this be Christian righteousness, what difference is there
between philosophy and the doctrine of Christ? If we merit the
remission of sins by these elicit acts [that spring from our mind],
of what benefit is Christ? If we can be justified by reason and the
works of reason, wherefore is there need of Christ or regeneration
[as Peter declares,
Although the adversaries, not to pass by Christ altogether, require a knowledge of the history concerning Christ, and ascribe to Him that it is His merit that a habit is given us, or, as they say, prima gratia, "first grace," which they understand as a habit, inclining us the more readily to love God; yet what they ascribe to this habit is of little importance [is a feeble, paltry, small, poor operation, that would be ascribed to Christ], because they imagine that the acts of the will are of the same kind before and after this habit. They imagine that the will can love God; but nevertheless this habit stimulates it to do the same the more cheerfully. And they bid us first merit this habit by preceding merits; then they bid us merit by the works of the Law an increase of this habit and life eternal. Thus they bury Christ, so that men may not avail themselves of Him as a Mediator, and believe that for His sake they freely receive remission of sins and reconciliation, but may dream that by their own fulfilment of the Law they merit the remission of sins, and that by their own fulfilment of the Law they are accounted righteous before God; while, nevertheless, the Law is never satisfied, since reason does nothing except certain civil works, and, in the mean time neither [in the heart] fears God, nor truly believes that God cares for it. And although they speak of this habit, yet, without the righteousness of faith, neither the love of God can exist in man, nor can it be understood what the love of God is.
Their feigning a distinction between meritum congrui and meritum condigni [due merit and true, complete merit] is only an artifice in order not to appear openly to Pelagianize, For, if God necessarily gives grace for the meritum congrui [due merit], it is no longer meritum congrui, but meritum condigni [a true duty and complete merit]. But they do not know what they are saying. After this habit of love [is there], they imagine that man can acquire merit de condigno. And yet they bid us doubt whether there be a habit present. How, therefore, do they know whether they acquire merit de congruo or de condigno [in full, or half]? But this whole matter was fabricated by idle men [But, good God! these are mere inane ideas and dreams of idle, wretched, inexperienced men who do not much reduce the Bible to practise], who did not know how the remission of sins occurs, and how, in the judgment of God and terrors of conscience, trust in works is driven out of us. Secure hypocrites always judge that they acquire merit de condigno, whether the habit be present or be not present, because men naturally trust in their own righteousness, but terrified consciences waver and hesitate, and then seek and accumulate other works in order to find rest. Such consciences never think that they acquire merit de condigno, and they rush into despair unless they hear, in addition to the doctrine of the Law, the Gospel concerning the gratuitous remission of sins and the righteousness of faith. [Thus some stories are told that when the Barefooted monks had in vain praised their order and good works to some good consciences in the hour of death, they at last had to be silent concerning their order and St. Franciscus, and to say: "Dear man, Christ has died for you." This revived and refreshed in trouble, and alone gave peace and comfort.]
Thus the adversaries teach nothing but the righteousness of reason, or certainly of the Law, upon which they look just as the Jews upon the veiled face of Moses, and, in secure hypocrites who think that they satisfy the Law, they excite presumption and empty confidence in works [they place men on a sand foundation, their own works] and contempt of the grace of Christ. On the contrary, they drive timid consciences to despair, which, laboring with doubt, never can experience what faith is, and how efficacious it is; thus, at last they utterly despair.
Now, we think concerning the righteousness of reason thus, namely,
that God requires it, and that, because of God's commandment, the
honorable works which the Decalog commands must necessarily be
performed, according to the passage
For it is false [I thus conclude, and am certain that it is a fiction, and not true] that we merit the remission of sins by our works.
False also is this, that men are accounted righteous before God because of the righteousness of reason [works and external piety].
False also is this that reason, by its own strength, is able to love God above all things, and to fulfil God's Law, namely, truly to fear God to be truly confident that God hears prayer, to be willing to obey God in death and other dispensations of God, not to covet what belongs to others, etc.; although reason can work civil works.
False also and dishonoring Christ is this, that men do not sin who,
without grace, do the commandments of God [who keep the commandments
of God merely in an external manner, without the Spirit and grace in
their hearts]. We have testimonies for this our belief, not only
from the Scriptures, but also from the Fathers. For in opposition to
the Pelagians, Augustine contends at great length that grace is not
given because of our merits. And in De Natura et Gratia he says:
If natural ability, through the free will, suffice both for learning
to know how one ought to live and for living aright, then Christ has
died in vain, then the offense of the Cross is made void. Why may I
not also here cry out? Yea I will cry out, and, with Christian grief,
will chide them: Christ has become of no effect unto you whosoever
of you are justified by the Law; ye are fallen from grace.
Lastly, it was very foolish for the adversaries to write that men who
are under eternal wrath merit the remission of sins by an act of love,
which springs from their mind, since it is impossible to love God,
unless the remission of sins be apprehended first by faith. For the
heart, truly feeling that God is angry, cannot love God, unless He be
shown to have been reconciled. As long as He terrifies us, and seems
to cast us into eternal death, human nature is not able to take
courage, so as to love a wrathful, judging, and punishing God [poor,
weak nature must lose heart and courage, and must tremble before such
great wrath, which so fearfully terrifies and punishes, and can never
feel a spark of love before God Himself comforts]. It is easy for
idle men to feign such dreams concerning love as, that a person
guilty of mortal sin can love God above all things, because they do
not feel what the wrath or judgment of God is. But in agony of
conscience and in conflicts [with Satan] conscience experiences the
emptiness of these philosophical speculations. Paul says,
Because, therefore, men by their own strength cannot fulfil the Law
of God, and all are under sin, and subject to eternal wrath and death,
on this account we cannot be freed by the Law from sin and be
justified but the promise of the remission of sins and of
justification has been given us for Christ's sake, who was given for
us in order that He might make satisfaction for the sins of the world,
and has been appointed as the [only] Mediator and Propitiator. And
this promise has not the condition of our merits [it does not read
thus: Through Christ you have grace salvation, etc., if you merit it],
but freely offers the remission of sins and justification, as Paul
says,
But since justification is obtained through the free promise, it follows that we cannot justify ourselves. Otherwise, wherefore would there be need to promise? [And why should Paul so highly extol and praise grace?] For since the promise cannot be received except by faith, the Gospel, which is properly the promise of the remission of sins and of justification for Christ's sake, proclaims the righteousness of faith in Christ, which the Law does not teach. Nor is this the righteousness of the Law. For the Law requires of us our works and our perfection. But the Gospel freely offers, for Christ's sake, to us, who have been vanquished by sin and death, reconciliation, which is received, not by works, but by faith alone. This faith brings to God not confidence in one's own merits, but only confidence in the promise, or the mercy promised in Christ. This special faith, therefore, by which an individual believes that for Christ's sake his sins are remitted him, and that for Christ's sake God is reconciled and propitious, obtains remission of sins and justifies us. And because in repentance, i.e. in terrors, it comforts and encourages hearts it regenerates us, and brings the Holy Ghost that then we may be able to fulfil God's Law, namely, to love God, truly to fear God, truly to be confident that God hears prayer, and to obey God in all afflictions; it mortifies concupiscence, etc. Thus, because faith, which freely receives the remission of sins, sets Christ, the Mediator and Propitiator, against God's wrath, it does not present our merits or our love [which would be tossed aside like a little feather by a hurricane]. This faith is the true knowledge of Christ, and avails itself of the benefits of Christ, and regenerates hearts, and precedes the fulfilling of the Law. And of this faith not a syllable exists in the doctrine of our adversaries. Hence we find fault with the adversaries, equally because they teach only the righteousness of the Law and because they do not teach the righteousness of the Gospel, which proclaims the righteousness of faith in Christ.
What Is Justifying Faith?
The adversaries feign that faith is only a knowledge of the history, and therefore teach that it can coexist with mortal sin. Hence they say nothing concerning faith, by which Paul so frequently says that men are justified, because those who are accounted righteous before God do not live in mortal sin. But that faith which justifies is not merely a knowledge of history, [not merely this, that I know the stories of Christ's birth, suffering, etc. (that even the devils know, )] but it is to assent to the promise of God, in which for Christ's sake, the remission of sins and justification are freely offered. [It is the certainty or the certain trust in the heart, when, with my whole heart, I regard the promises of God as certain and true, through which there are offered me, without my merit, the forgiveness of sins, grace, and all salvation, through Christ the Mediator.] And that no one may suppose that it is mere knowledge we will add further: it is to wish and to receive the offered promise of the remission of sins and of justification. [Faith is that my whole heart takes to itself this treasure. It is not my doing, not my presenting or giving, not my work or preparation, but that a heart comforts itself, and is perfectly confident with respect to this, namely, that God makes a present and gift to us, and not we to Him, that He sheds upon us every treasure of grace in Christ.]
And the difference between this faith and the righteousness of the Law can be easily discerned. Faith is the latreia [divine service], which receives the benefits offered by God; the righteousness of the Law is the latreia [divine service] which offers to God our merits. By faith God wishes to be worshiped in this way, that we receive from Him those things which He promises and offers.
Now, that faith signifies, not only a knowledge of the history, but
such faith as assents to the promise, Paul plainly testifies when he
says,
As often, therefore, as we speak of justifying faith, we must keep in mind that these three objects concur: the promise, and that, too, gratuitous, and the merits of Christ, as the price and propitiation. The promise is received by faith; the "gratuitous" excludes our merits, and signifies that the benefit is offered only through mercy; the merits of Christ are the price, because there must be a certain propitiation for our sins. Scripture frequently implores mercy, and the holy Fathers often say that we are saved by mercy. As often, therefore, as mention is made of mercy, we must keep in mind that faith is there required, which receives the promise of mercy. And, again, as often as we speak of faith, we wish an object to be understood, namely, the promised mercy. For faith justifies and saves, not on the ground that it is a work in itself worthy, but only because it receives the promised mercy.
And throughout the prophets and the psalms this worship, this
latreia, is highly praised, although the Law does not teach the
gratuitous remission of sins. But the Fathers knew the promise
concerning Christ that God for Christ's sake wished to remit sins.
Therefore, since they understood that Christ would be the price for
our sins, they knew that our works are not a price for so great a
matter [could not pay so great a debt]. Accordingly, they received
gratuitous mercy and remission of sins by faith, just as the saints
in the New Testament. Here belong those frequent repetitions
concerning mercy and faith, in the psalms and the prophets, as this,
That Faith in Christ Justifies.
In the first place, lest any one may think that we speak concerning
an idle knowledge of the history, we must declare how faith is
obtained [how the heart begins to believe]. Afterward we will show
both that it justifies, and how this ought to be understood, and we
will explain the objections of the adversaries. Christ, in the last
chapter of
But since we speak of such faith as is not an idle thought, but of
that which liberates from death and produces a new life in hearts
[which is such a new light, life, and force in the heart as to renew
our heart, mind, and spirit, makes new men of us and new creatures,]
and is the work of the Holy Ghost; this does not coexist with mortal
sin [for how can light and darkness coexist?], but as long as it is
present, produces good fruits as we will say after a while. For
concerning the conversion of the wicked, or concerning the mode of
regeneration, what can be said that is more simple and more clear?
Let them, from so great an array of writers, adduce a single
commentary upon the Sententiae that speaks of the mode of
regeneration. When they speak of the habit of love, they imagine
that men merit it through works and they do not teach that it is
received through the Word, precisely as also the Anabaptists teach at
this time. But God cannot be treated with, God cannot be apprehended,
except through the Word. Accordingly, justification occurs through
the Word, just as Paul says,
Now we will show that faith [and nothing else] justifies. Here, in the first place readers must be admonished of this, that just as it is necessary to maintain this sentence: Christ is Mediator, so is it necessary to defend that faith justifies, [without works]. For how will Christ be Mediator if in justification we do not use Him as Mediator; if we do not hold that for His sake we are accounted righteous? But to believe is to trust in the merits of Christ, that for His sake God certainly wishes to be reconciled with us. Likewise, just as we ought to maintain that, apart from the Law, the promise of Christ is necessary, so also is it needful to maintain that faith justifies. [For the Law does not preach the forgiveness of sin by grace.] For the Law cannot be performed unless the Holy Ghost be first received. It is, therefore, needful to maintain that the promise of Christ is necessary. But this cannot be received except by faith. Therefore, those who deny that faith justifies, teach nothing but the Law, both Christ and the Gospel being set aside.
But when it is said that faith justifies, some perhaps understand it of the beginning, namely, that faith is the beginning of justification or preparation for justification, so that not faith itself is that through which we are accepted by God, but the works which follow; and they dream, accordingly, that faith is highly praised, because it is the beginning. For great is the importance of the beginning, as they commonly say, Archae aemioy pantos, The beginning is half of everything; just as if one would say that grammar makes the teachers of all arts, because it prepares for other arts, although in fact it is his own art that renders every one an artist. We do not believe thus concerning faith, but we maintain this, that properly and truly, by faith itself, we are for Christ's sake accounted righteous, or are acceptable to God. And because "to be justified" means that out of unjust men just men are made, or born again, it means also that they are pronounced or accounted just. For Scripture speaks in both ways. [The term "to be justified" is used in two ways: to denote, being converted or regenerated; again, being accounted righteous.] Accordingly we wish first to show this, that faith alone makes of an unjust, a just man, i.e., receives remission of sins.
The particle alone offends some, although even Paul says,
That We Obtain Remission of Sins by Faith Alone in Christ.
We think that even the adversaries acknowledge that, in justification,
the remission of sins is necessary first. For we all are under sin.
Wherefore we reason thus:-To attain the remission of sins is to be
justified, according to
It will thus become easy to declare the minor premise [that we obtain
forgiveness of sin by faith, not by love] if we know how the
remission of sins occurs. The adversaries with great indifference
dispute whether the remission of sins and the infusion of grace are
the same change [whether they are one change or two]. Being idle men,
they did not know what to answer [cannot speak at all on this
subject]. In the remission of sins, the terrors of sin and of
eternal death, in the heart, must be overcome, as Paul testifies,
Secondly. It is certain that sins are forgiven for the sake of
Christ, as Propitiator,
Thirdly. Peter, in
Fourthly. Remission of sins is something promised for Christ's sake.
Therefore it cannot be received except by faith alone. For a
promise cannot be received except by faith alone.
But since we receive remission of sins and the Holy Ghost by faith
alone, faith alone justifies, because those reconciled are accounted
righteous and children of God, not on account of their own purity,
but through mercy for Christ's sake, provided only they by faith
apprehend this mercy. Accordingly, Scripture testifies that by faith
we are accounted righteous,
In the Epistle to the Romans, Paul discusses this topic especially,
and declares that, when we believe that God, for Christ's sake is
reconciled to us, we are justified freely by faith. And this
proposition, which contains the statement of the entire discussion
[the principal matter of all Epistles, yea, of the entire Scriptures],
he maintains in the third chapter: We conclude that a man is
justified by faith, without the deeds of the Law,
And lest we may think that the sentence that faith justifies, fell
from Paul inconsiderately, he fortifies and confirms this by a long
discussion in the fourth chapter to the Romans, and afterwards
repeats it in all his epistles. Thus he says,
But Scripture is full of such testimonies, since, in some places, it presents the Law, and in others the promises concerning Christ, and the remission of sins, and the free acceptance of the sinner for Christ's sake.
Here and there among the Fathers similar testimonies are extant. For
Ambrose says in his letter to a certain Irenaeus: Moreover, the world
was subject to him by the Law for the reason that, according to the
command of the Law, all are indicted, and yet, by the works of the
Law, no one is justified, i.e., because, by the Law, sin is perceived,
but guilt is not discharged. The Law, which made all sinners,
seemed to have done injury, but when the Lord Jesus Christ came, He
forgave to all sin which no one could avoid, and, by the shedding of
His own blood, blotted out the handwriting which was against us.
This is what he says in
To the same effect, Augustine writes many things against the Pelagians. In f the Spirit and Letter he says: The righteousness of the Law, namely, that he who has fulfilled it shall live in it, is set forth for this reason that when any one has recognized his infirmity he may attain and work the same and live in it, conciliating the Justifier not by his own strength nor by the letter of the Law itself (which cannot be done), but by faith. Except in a justified man, there is no right work wherein he who does it may live. But justification is obtained by faith. Here he clearly says that the Justifier is conciliated by faith, and that justification is obtained by faith. And a little after: By the Law we fear God; by faith we hope in God. But to those fearing punishment grace is hidden; and the soul laboring, etc., under this fear betakes itself by faith to God's mercy, in order that He may give what lie commands. Here he teaches that by the Law hearts are terrified, but by faith they receive consolation. He also teaches us to apprehend, by faith, mercy, before we attempt to fulfil the Law. We will shortly cite certain other passages.
Truly, it is amazing that the adversaries are in no way moved by so many passages of Scripture, which clearly ascribe justification to faith, and, indeed, deny it to works. Do they think that the same is repeated so often for no purpose? Do they think that these words fell inconsiderately from the Holy Ghost? But they have also devised sophistry whereby they elude them. They say that these passages of Scripture, (which speak of faith,) ought to be received as referring to a fides formata, i.e., they do not ascribe justification to faith except on account of love. Yea, they do not, in any way, ascribe justification to faith, but only to love, because they dream that faith can coexist with mortal sin. Whither does this tend, unless that they again abolish the promise and return to the Law? If faith receive the remission of sins on account of love, the remission of sins will always be uncertain, because we never love as much as we ought, yea, we do not love unless our hearts are firmly convinced that the remission of sins has been granted us. Thus the adversaries, while they require in the remission of sins and justification confidence in one's own love, altogether abolish the Gospel concerning the free remission of sins; although at the same time, they neither render this love nor understand it, unless they believe that the remission of sins is freely received.
We also say that love ought to follow faith as Paul also says,
Thus far, in order that the subject might be made quite clear, we have shown with sufficient fulness, both from testimonies of Scripture, and arguments derived from Scripture, that by faith alone we obtain the remission of sins for Christ's sake, and that by faith alone we are justified, i.e., of unrighteous men made righteous, or regenerated. But how necessary the knowledge of this faith is, can be easily judged, because in this alone the office of Christ is recognized, by this alone we receive the benefits of Christ; this alone brings sure and firm consolation to pious minds. And in the Church [if there is to be a church, if there is to be a Christian Creed], it is necessary that there should be the [preaching and] doctrine [by which consciences are not made to rely on a dream or to build on a foundation of sand, but] from which the pious may receive the sure hope of salvation. For the adversaries give men bad advice [therefore the adversaries are truly unfaithful bishops, unfaithful preachers and doctors; they have hitherto given evil counsel to consciences, and still do so by introducing such doctrine] when they bid them doubt whether they obtain remission of sins. For how will such persons sustain themselves in death who have heard nothing of this faith, and think that they ought to doubt whether they obtain the remission of sins? Besides it is necessary that in the Church of Christ the Gospel be retained, i.e., the promise that for Christ's sake sins are freely remitted. Those who teach nothing of this faith, concerning which we speak, altogether abolish the Gospel. But the scholastics mention not even a word concerning this faith. Our adversaries follow them, and reject this faith. Nor do they see that, by rejecting this faith, they abolish the entire promise concerning the free remission of sins and the righteousness of Christ.
Article III: Of Love and the Fulfilling of the Law.
Here the adversaries urge against us: If thou wilt enter into life,
keep the commandments,
It is written in the prophet,
These things cannot occur until we have been justified by faith, and,
regenerated, we receive the Holy Ghost: first, because the Law cannot
be kept without [the knowledge of] Christ; and likewise the Law
cannot be kept without the Holy Ghost. But the Holy Ghost is
received by faith, according to the declaration of Paul,
Although, therefore, civil works, i.e., the outward works of the Law,
can be done, in a measure, without Christ and without the Holy Ghost
[from our inborn light], nevertheless it appears from what we have
said that those things which belong peculiarly to the divine Law, i.e.,
the affections of the heart towards God, which are commanded in the
first table, cannot be rendered without the Holy Ghost. But our
adversaries are fine theologians; they regard the second table and
political works; for the first table [in which is contained the
highest theology, on which all depends] they care nothing, as though
it were of no matter; or certainly they require only outward
observances. They in no way consider the Law that is eternal, and
placed far above the sense and intellect of all creatures [which
concerns the very Deity, and the honor of the eternal Majesty],
But Christ was given for this purpose, namely, that for His sake
there might be bestowed on us the remission of sins, and the Holy
Ghost to bring forth in us new and eternal life, and eternal
righteousness [to manifest Christ in our hearts, as it is written
We, therefore, profess that it is necessary that the Law be begun in
us, and that it be observed continually more and more. And at the
same time we comprehend both spiritual movements and external good
works [the good heart within and works without]. Therefore the
adversaries falsely charge against us that our theologians do not
teach good works, while they not only require these, but also show
how they can be done [that the heart must enter into these works,
lest they be mere lifeless, cold works of hypocrites]. The result
convicts hypocrites, who by their own powers endeavor to fulfil the
Law, that they cannot accomplish what they attempt. [For are they
free from hatred, envy, strife, anger, wrath, avarice, adultery, etc.?
Why, these vices were nowhere greater than in the cloisters and
sacred institutes.] For human nature is far too weak to be able by
its own powers to resist the devil, who holds as captives all who
have not been freed through faith. There is need of the power of
Christ against the devil, namely, that, inasmuch as we know that for
Christ's sake we are heard, and have the promise, we may pray for the
governance and defense of the Holy Ghost, that we may neither be
deceived and err, nor be impelled to undertake anything contrary to
God's will. [Otherwise we should, every hour, fall into error and
abominable vices.] Just as
From these effects of faith the adversaries select one, namely, love, and teach that love justifies. Thus it is clearly apparent that they teach only the Law. They do not teach that remission of sins through faith is first received. They do not teach of Christ as Mediator, that for Christ's sake we have a gracious God; but because of our love. And yet, what the nature of this love is they do not say, neither can they say. They proclaim that they fulfil the Law, although this glory belongs properly to Christ; and they set against the judgment of God confidence in their own works; for they say that they merit de condigno (according to righteousness) grace and eternal life. This confidence is absolutely impious and vain. For in this life we cannot satisfy the Law, because carnal nature does not cease to bring forth wicked dispositions [evil inclination and desire], even though the Spirit in us resists them.
But some one may ask: Since we also confess that love is a work of
the Holy Ghost, and since it is righteousness, because it is the
fulfilling of the Law, why do we not teach that it justifies? To
this we must reply: In the first place, it is certain that we receive
remission of sins, neither through our love nor for the sake of our
love, but for Christ's sake, by faith alone. Faith alone, which
looks upon the promise, and knows that for this reason it must be
regarded as certain that God forgives, because Christ has not died in
vain, etc., overcomes the terrors of sin and death. If any one
doubts whether sins are remitted him, he dishonors Christ, since he
judges that his sin is greater or more efficacious than the death and
promise of Christ although Paul says,
Now, therefore, let us reply to the objection which we have above stated: [Why does love not justify anybody before God?] The adversaries are right in thinking that love is the fulfilling of the Law, and obedience to the Law is certainly righteousness. [Therefore it would be true that love justifies us if we would keep the Law. But who in truth can say or boast that he keeps the Law, and loves God as the Law has commanded? We have shown above that God has made the promise of grace, because we cannot observe the Law. Therefore Paul says everywhere that we cannot be justified before God by the Law.] But they make a mistake in this that they think that we are justified by the Law. [The adversaries have to fail at this point, and miss the main issue, for in this business they only behold the Law. For all men's reason and wisdom cannot but hold that we must become pious by the Law, and that a person externally observing the Law is holy and pious. But the Gospel faces us about, directs us away from the Law to the divine promises, and teaches that we are not justified, etc.] Since, however, we are not justified by the Law [because no person can keep it], but receive remission of sins and reconciliation by faith for Christ's sake, and not for the sake of love or the fulfilling of the Law, it follows necessarily that we are justified by faith in Christ. [For before we fulfil one tittle of the Law, there must be faith in Christ by which we are reconciled to God and first obtain the remission of sin. Good God, how dare people call themselves Christians or say that they once at least looked into or read the books of the Gospel when they still deny that we obtain remission of sins by faith in Christ? Why, to a Christian it is shocking merely to hear such a statement.]
Again, [in the second place,] this fulfilling of the Law or obedience
towards the Law, is indeed righteousness, when it is complete; but in
us it is small and impure. [For, although they have received the
first-fruits of the Spirit, and the new, yea the eternal life has
begun in them, there still remains a remnant of sin and evil lust,
and the Law still finds much of which it must accuse us.] Accordingly,
it is not pleasing for its own sake, and is not accepted for its own
sake. But although from those things which have been said above it
is evident that justification signifies not the beginning of the
renewal, but the reconciliation by which also we afterwards are
accepted, nevertheless it can now be seen much more clearly that the
inchoate fulfilling of the Law does not justify, because it is
accepted only on account of faith. [Trusting in our own fulfilment
of the Law is sheer idolatry and blaspheming Christ, and in the end
it collapses and causes our consciences to despair. Therefore, this
foundation shall stand forever, namely, that for Christ's sake we are
accepted with God, and justified by faith, not on account of our love
and works. This we shall make so plain and certain that anybody may
grasp it. As long as the heart is not at peace with God, it cannot
be righteous, for it flees from the wrath of God, despairs, and would
have God not to judge it. Therefore the heart cannot be righteous
and accepted with God while it is not at peace with God. Now, faith
alone makes the heart to be content, and obtains peace and life
First [in the third place], because Christ does not cease to be
Mediator after we have been renewed. They err who imagine that He
has merited only a first grace, and that afterwards we please God and
merit eternal life by our fulfilling of the Law. Christ remains
Mediator, and we ought always to be confident that for His sake we
have a reconciled God even although we are unworthy. As Paul clearly
teaches when he says [By whom also we have access to God,
Again [in the fourth place], what need is there of a long discussion?
[If we were to think that, after we have come to the Gospel and are
born again, we were to merit by our works that God be gracious to us,
not by faith, conscience would never find rest, but would be driven
to despair. For the Law unceasingly accuses us, since we never can
satisfy the Law.] All Scripture, all the Church cries out that the
Law cannot be satisfied. Therefore this inchoate fulfilment of the
Law does not please on its own account, but on account of faith in
Christ. Otherwise the Law always accuses us. For who loves or fears
God sufficiently? Who with sufficient patience bears the afflictions
imposed by God? Who does not frequently doubt whether human affairs
are ruled by God's counsel or by chance? Who does not frequently
doubt whether he be heard by God? Who is not frequently enraged
because the wicked enjoy a better lot than the pious, because the
pious are oppressed by the wicked? Who does satisfaction to his own
calling? Who loves his neighbor as himself? Who is not tempted by
lust? Accordingly Paul says,
Well does Augustine say: All the commandments of God are fulfilled
when whatever is not done, is forgiven. Therefore he requires faith
even in good works [which the Holy Spirit produces in us], in order
that we may believe that for Christ's sake we please God, and that
even the works are not of themselves worthy and pleasing. And Jerome,
against the Pelagians, says: Then, therefore, we are righteous when
we confess that we are sinners, and that our righteousness consists
not in our own merit, but in God's mercy. Therefore, in this
inchoate fulfilment of the Law, faith ought to be present, which is
certain that for Christ's sake we have a reconciled God. For mercy
cannot be apprehended unless by faith, as has been repeatedly said
above. [Therefore those who teach that we are not accepted by faith
for Christ's sake but for the sake of our own works, lead consciences
into despair.] Wherefore, when Paul says,
Paul teaches this in
The promise ought always to be in sight that God, because of His promise, wishes for Christ's sake, and not because of the Law or our works, to be gracious and to justify. In this promise timid consciences ought to seek reconciliation and justification, by this promise they ought to sustain themselves, and be confident that for Christ's sake, because of His promise, they have a gracious God. Thus works can never render a conscience pacified, but only the promise can. If, therefore, justification and peace of conscience must be sought elsewhere than in love and works, love and works do not justify, although they are virtues and pertain to the righteousness of the Law, in so far as they are a fulfilling of the Law. So far also this obedience of the Law justifies by the righteousness of the Law. But this imperfect righteousness of the Law is not accepted by God, unless on account of faith. Accordingly it does not justify, i.e., it neither reconciles, nor regenerates, nor by itself renders us accepted before God.
From this it is evident that we are justified before God by faith alone [i.e., it obtains the remission of sins and grace for Christ's sake and regenerates us. Likewise, it is quite clear that by faith alone the Holy Ghost is received; again, that our works and this inchoate fulfilling of the Law do not by themselves please God. Now, even if I abound in good works like Paul or Peter, I must seek my righteousness elsewhere, namely, in the promise of the grace of Christ, again, if only faith calms the conscience, it must, indeed be certain that only faith justifies before God. For, if we wish to teach correctly, we must adhere to this, that we are accepted with God not on account of the Law, not on account of works, but for Christ's sake. For the honor, due Christ, must not be given to the Law or our-miserable works.] because by faith alone we receive remission of sins and reconciliation, because reconciliation or justification is a matter promised for Christ's sake, and not for the sake of the Law. Therefore it is received by faith alone, although, when the Holy Ghost is given, the fulfilling of the Law follows.
Reply to the Arguments of the Adversaries.
Now, when the grounds of this case have been understood, namely, the distinction between the Law and the promises, or the Gospel, it will be easy to resolve the objections of the adversaries. For they cite passages concerning the Law and works, and omit passages concerning the promises. But a reply can once for all be made to all opinions concerning the Law, namely, that the Law cannot be observed without Christ, and that if civil works are wrought without Christ, they do not please God. [God is not pleased with the person.] Wherefore, when works are commended, it is necessary to add that faith is required, that they are commended on account of faith, that they are the fruits and testimonies of faith. [This our doctrine is, indeed, plain; it need not fear the light, and may be held against the Holy Scriptures. We have also clearly and correctly presented it here, if any will receive instruction and not knowingly deny the truth. For rightly to understand the benefit of Christ and the great treasure of the Gospel (which Paul extols so greatly), we must separate, on the one hand, the promise of God and the grace that is offered, and, on the other hand the Law, as far as the heavens are from the earth. In shaky matters many explanations are needed, but in a good matter one or two thoroughgoing explanations dissolve all objections which men think they can raise.] Ambiguous and dangerous cases produce many and various solutions. For the judgment of the ancient poet is true:
"An unjust cause, being In Itself sick, requires skilfully applied remedies."
But in just and sure cases one or two explanations derived from the
sources correct all things that seem to offend. This occurs also in
this case of ours. For the rule which I have just recited, explains
all the passages that are cited concerning the Law and works [namely,
that without Christ the Law cannot be truly observed, and although
external works may be performed, still the person doing them does not
please God outside of Christ]. For we acknowledge that Scripture
teaches in some places the Law, and in other places the Gospel, or
the gratuitous promise of the remission of sins for Christ's sake.
But our adversaries absolutely abolish the free promise when they
deny that faith justifies, and teach that for the sake of love and of
our works we receive remission of sins and reconciliation. If the
remission of sins depends upon the condition of our works, it is
altogether uncertain. [For we can never be certain whether we do
enough works, or whether our works are sufficiently holy and pure.
Thus, too, the forgiveness of sins is made uncertain, and the promise
of God perishes, as Paul says,
For good works are to be done on account of God's command, likewise
for the exercise of faith [as Paul says,
Thus of works Paul also teaches when he says,
Although in this way good works ought to follow faith, men who cannot believe and be sure that for Christ's sake they are freely forgiven, and that freely for Christ's sake they have a reconciled God, employ works far otherwise. When they see the works of saints, they judge in a human manner that saints have merited the remission of sins and grace through these works. Accordingly, they imitate them, and think that through similar works they merit the remission of sins and grace; they think that through these works they appease the wrath of God, and attain that for the sake of these works they are accounted righteous. This godless opinion concerning works we condemn. In the first place, because it obscures the glory of Christ when men offer to God these works as a price and propitiation. This honor, due to Christ alone, is ascribed to our works. Secondly, they nevertheless do not find, in these works, peace of conscience, but in true terrors, heaping up works upon works, they at length despair because they find no work sufficiently pure [sufficiently important and precious to propitiate God, to obtain with certainty eternal life, in a word, to tranquilize and pacify the conscience]. The Law always accuses, and produces wrath. Thirdly, such persons never attain the knowledge of God [nor of His will]; for, as in anger they flee from God, who judges and afflicts them, they never believe that they are heard. But faith manifests the presence of God, since it is certain that God freely forgives and hears us.
"Moreover, this godless opinion concerning works always has existed in
the world [sticks to the world quite tightly]. The heathen had
sacrifices, derived from the fathers. They imitated their works.
Their faith they did not retain, but thought that the works were a
propitiation and price on account of which God would be reconciled to
them. The people in the law [the Israelites] imitated sacrifices
with the opinion that by means of these works they would appease God,
so to say, ex opere operato. We see here how earnestly the
prophets rebuke the people:
Anthony, Bernard, Dominicus, Franciscus, and other holy Fathers
selected a certain kind of life either for the sake of study [of more
readily reading the Holy Scriptures] or other useful exercises. In
the mean time they believed that by faith they were accounted
righteous for Christ's sake, and that God was gracious to them, not
on account of those exercises of their own. But the multitude since
then has imitated not the faith of the Fathers, but their example
without faith, in order that by such works they might merit the
remission of sins, grace, and righteousness: they did not believe
that they received these freely on account of Christ as Propitiator.
[Thus the human mind always exalts works too highly, and puts them in
the wrong place. And this error the Gospel reproves which teaches
that men are accounted righteous not for the sake of the Law, but for
the sake of Christ alone. Christ, however, is apprehended by faith
alone; wherefore we are accounted righteous by faith alone for
Christ's sake.] Thus the world judges of all works that they are a
propitiation by which God is appeased; that they are a price because
of which we are accounted righteous. It does not believe that Christ
is Propitiator; it does not believe that by faith we freely attain
that we are accounted righteous for Christ's sake. And, nevertheless,
since works cannot pacify the conscience, others are continually
chosen, new rites are performed, new vows made, and new orders of
monks formed beyond the command of God, in order that some great work
may be sought which may be set against the wrath and judgment of God.
Contrary to Scripture, the adversaries uphold these godless opinions
concerning works. But to ascribe to our works these things, namely,
that they are a propitiation, that they merit the remission of sins
and grace that for the sake of these and not by faith for the sake of
Christ as Propitiator we are accounted righteous before God, what
else is this than to deny Christ the honor of Mediator and
Propitiator? Although, therefore, we believe and teach that good
works must necessarily be done (for the inchoate fulfilling of the
Law ought to follow faith), nevertheless we give to Christ His own
honor. We believe and teach that by faith, for Christ's sake, we are
accounted righteous before God, that we are not accounted righteous
because of works without Christ as Mediator, that by works we do not
merit the remission of sins, grace, and righteousness, that we cannot
set our works against the wrath and justice of God, that works cannot
overcome the terrors of sin, but that the terrors of sin are overcome
by faith alone, that only Christ the Mediator is to be presented by
faith against the wrath and judgment of God. If any one think
differently, he does not give Christ due honor, who has been set
forth that He might be a Propitiator, that through Him we might have
access to the Father. We are speaking now of the righteousness
through which we treat with God not with men, but by which we
apprehend grace and peace of conscience. Conscience however, cannot
be pacified before God, unless by faith alone, which is certain that
God for Christ's sake is reconciled to us, according to
Now, then, we will reply to those passages which the adversaries cite,
in order to prove that we are justified by love and works. From
But they object that love is preferred to faith and hope. For Paul
says,
But the adversaries ascribe justification to love because they everywhere teach and require the righteousness of the Law. For we cannot deny that love is the highest work of the Law. And human wisdom gazes at the Law, and seeks in it justification. Accordingly, also the scholastic doctors, great and talented men, proclaim this as the highest work of the Law, and ascribe to this work justification. But deceived by human wisdom, they did not look upon the uncovered, but upon the veiled face of Moses, just as the Pharisees, philosophers, Mahometans. But we preach the foolishness of the Gospel, in which another righteousness is revealed, namely, that for the sake of Christ, as Propitiator, we are accounted righteous, when we believe that for Christ's sake God has been reconciled to us. Neither are we ignorant how far distant this doctrine is from the judgment of reason and of the Law. Nor are we ignorant that the doctrine of the Law concerning love makes a much greater show; for it is wisdom. But we are not ashamed of the foolishness of the Gospel. For the sake of Christ's glory we defend this, and beseech Christ, by His Holy Ghost, to aid us that we may be able to make this clear and manifest.
The adversaries, in the Confutation, have also cited against us
For concord must necessarily he rent asunder whenever either the
bishops impose [without cause] upon the people heavier burdens, or
have no respect to weakness in the people. And dissensions arise
when the people judge too severely [quickly censure and criticize]
concerning the conduct [walk and life] of teachers [bishops or
preachers], or despise the teachers because of certain less serious
faults; for then both another kind of doctrine and other teachers are
sought after. On the other hand, perfection, i.e., the integrity of
the Church, is preserved, when the strong bear with the weak, when
the people take in good part some faults in the conduct of their
teachers [have patience also with their preachers], when the bishops
make some allowances for the weakness of the people [know how to
exercise forbearance to the people, according to circumstances, with
respect to all kinds of weaknesses and faults]. Of these precepts of
equity the books of all the wise are full, namely, that in every day
life we should make many allowances mutually for the sake of common
tranquillity. And of this Paul frequently teaches both here and
elsewhere. Wherefore the adversaries argue indiscreetly from the
term "perfection" that love justifies, while Paul speaks of common
integrity and tranquillity. And thus Ambrose interprets this passage:
Just as a building is said to be perfect or entire when all its
parts are fitly joined together with one another. Moreover, it is
disgraceful for the adversaries to preach so much concerning love
while they nowhere exhibit it. What are they now doing? They are
rending asunder churches, they are writing laws in blood, and are
proposing to the most clement prince, the Emperor, that these should
be promulgated; they are slaughtering priests and other good men, if
any one have [even] slightly intimated that he does not entirely
approve some manifest abuse. [They wish all dead who say a single
word against their godless doctrine.] These things are not consistent
with those declamations of love, which if the adversaries would
follow, the churches would be tranquil and the state have peace. For
these tumults would be quieted if the adversaries would not insist
with too much bitterness [from sheer vengeful spite and pharisaical
envy, against the truth which they have perceived] upon certain
traditions, useless for godliness, most of which not even those very
persons observe who most earnestly defend them. But they easily
forgive themselves, and yet do not likewise forgive others, according
to the passage in the poet: I forgive myself, Maevius said. But this
is very far distant from those encomiums of love which they here
recite from Paul, nor do they understand the word any more than the
walls which give it back. From Peter they cite also this sentence,
Besides, this sentence concerning love is derived from
From James they cite 2, 24: Ye see, then how by works a man is justified, and not by faith alone. Nor is any other passage supposed to be more contrary to our belief. But the reply is easy and plain. If the adversaries do not attach their own opinions concerning the merits of works, the words of James have in them nothing that is of disadvantage. But wherever there is mention of works, the adversaries add falsely their own godless opinions, that by means of good works we merit the remission of sins; that good works are a propitiation and price on account of which God is reconciled to us; that good works overcome the terrors of sin and of death; that good works are accepted in God's sight on account of their goodness; and that they do not need mercy and Christ as Propitiator. None of all these things came into the mind of James, which the adversaries nevertheless, defend under the pretext of this passage of James.
In the first place, then, we must ponder this, namely, that the
passage is more against the adversaries than against us. For the
adversaries teach that man is justified by love and works. Of faith,
by which we apprehend Christ as Propitiator, they say nothing. Yea
they condemn this faith; nor do they condemn it only in sentences and
writings, but also by the sword and capital punishments they endeavor
to exterminate it in the Church. How much better does James teach,
who does not omit faith, or present love in preference to faith, but
retains faith, so that in justification Christ may not be excluded as
Propitiator! Just as Paul also, when he treats of the sum of the
Christian life, includes faith and love,
Secondly, the subject itself declares that here such works are spoken of as follow faith, and show that faith is not dead, but living and efficacious in the heart. James, therefore, did not believe that by good works we merit the remission of sins and grace. For he speaks of the works of those who have been justified, who have already been reconciled and accepted, and have obtained remission of sins. Wherefore the adversaries err when they infer that James teaches that we merit remission of sins and grace by good works, and that by our works we have access to God, without Christ as Propitiator.
Thirdly, James has spoken shortly before concerning regeneration, namely, that it occurs through the Gospel. For thus he says 1, 18: Of His own will begat He us with the Word of Truth, that we should be a kind of first-fruits of His creatures. When he says that we have been born again by the Gospel, he teaches that we have been born again and justified by faith. For the promise concerning Christ is apprehended only by faith, when we set it against the terrors of sin and of death. James does not, therefore, think that we are born again by our works.
From these things it is clear that James does not contradict us, who,
when censuring idle and secure minds, that imagine that they have
faith, although they do not have it, made a distinction between dead
and living faith. He says that that is dead which does not bring
forth good works [and fruits of the Spirit: obedience, patience,
chastity, love]; he says that that is living which brings forth good
works. Furthermore, we have frequently already shown what we term
faith. For we do not speak of idle knowledge [that merely the
history concerning Christ should be known], such as devils have, but
of faith which resists the terrors of conscience, and cheers and
consoles terrified hearts [the new light and power which the Holy
Ghost works in the heart, through which we overcome the terrors of
death, of sin, etc.]. Such faith is neither an easy matter, as the
adversaries dream [as they say: Believe, believe, how easy it is to
believe! etc.], nor a human power [thought which I can form for
myself], but a divine power, by which we are quickened, and by which
we overcome the devil and death. Just as Paul says to the Colossians,
2, 12, that faith is efficacious through the power of God, and
overcomes death: Wherein also ye are risen with Him through the faith
of the operation of God. Since this faith is a new life, it
necessarily produces new movements and works. [Because it is a new
light and life in the heart, whereby we obtain another mind and
spirit, it is living, productive, and rich in good works.]
Accordingly, James is right in denying that we are justified by such
a faith as is without works. But when he says that we are justified
by faith and works, he certainly does not say that we are born again
by works. Neither does he say this, that partly Christ is our
Propitiator, and partly our works are our propitiation. Nor does he
describe the mode of justification, but only of what nature the just
are, after they have been already justified and regenerated. [For he
is speaking of works which should follow faith. There it is well
said: He who has faith and good works is righteous; not, indeed, on
account of the works, but for Christ's sake, through faith. And as a
good tree should bring forth good fruit, and yet the fruit does not
make the tree good, so good works must follow the new birth, although
they do not make man accepted before God; but as the tree must first
be good, so also must man be first accepted before God by faith for
Christ's sake. The works are too insignificant to render God
gracious to us for their sake, if He were not gracious to us for
Christ's sake. Therefore James does not contradict St. Paul, and
does not say that by our works we merit, etc.] And here to be
justified does not mean that a righteous man is made from a wicked
man, but to be pronounced righteous in a forensic sense, as also in
the passage
Certain other passages concerning works are also cited against us.
Therefore, when Isaiah, 1, 16. 18, preaches repentance: Cease to do
evil; learn to do well; seek judgment, relieve the oppressed, judge
the fatherless, plead for the widow. Come now and let us reason
together, saith the Lord; though your sine be as scarlet, they shall
be white as snow, the prophet thus both exhorts to repentance, and
adds the promise. But it would be foolish to consider in such a
sentence only the words: Relieve the oppressed; judge the fatherless.
For he says in the beginning: Cease to do evil, where he censures
impiety of heart and requires faith. Neither does the prophet say
that through the works: Relieve the oppressed, judge the fatherless,
they can merit the remission of sins ex opere operato, but he
commands such works as are necessary in the new life. Yet, in the
mean time, he means that remission of sins is received by faith, and
accordingly the promise is added. Thus we must understand all
similar passages. Christ preaches repentance when He says: Forgive,
and He adds the promise: And ye shall be forgiven,
Thus also in the sermon of Daniel, 4, 24, faith is required. [The
words of the prophet which were full of faith and spirit, we must not
regard as heathenish as those of Aristotle or any other heathen.
Aristotle also admonished Alexander that he should not use his power
for his own wantonness, but for the improvement of countries and men.
This was written correctly and well; concerning the office of king
nothing better can be preached or written. But Daniel is speaking to
his king, not only concerning his office as king, but concerning
repentance, the forgiveness of sins, reconciliation to God, and
concerning sublime, great, spiritual subjects, which far transcend
human thoughts and works.] For Daniel did not mean that the king
should only bestow alms [which even a hypocrite can do], but embraces
repentance when he says: Break off [Redeem, Vulg.] thy iniquities by
showing mercy to the poor, i.e. break off thy sins by a change of
heart and works. But here also faith is required. And Daniel
proclaims to him many things concerning the worship of the only God,
the God of Israel, and converts the king not only to bestow alms, but
much more to faith. For we have the excellent confession of the king
concerning the God of Israel: There is no other God that can deliver
after this sort
But works become conspicuous among men. Human reason naturally
admires these, and because it sees only works, and does not
understand or consider faith, it dreams accordingly that these works
merit remission of sins and justify. This opinion of the Law inheres
by nature in men's minds; neither can it be expelled, unless when we
are divinely taught. But the mind must be recalled from such carnal
opinions to the Word of God. We see that the Gospel and the promise
concerning Christ have been laid before us. When, therefore, the Law
is preached, when works are enjoined, we should not spurn the promise
concerning Christ. But the latter must first be apprehended, in
order that we may be able to produce good works, and our works may
please God, as Christ says,
Let us, therefore, in all our encomiums upon works and in the
preaching of the Law retain this rule: that the Law is not observed
without Christ. As He Himself has said: Without Me ye can do nothing.
Likewise that: Without faith it is impossible to please God,
Therefore the doctrine of repentance, because it not only commands
new works, but also promises the remission of sins, necessarily
requires faith. For the remission of sins is not received unless by
faith. Therefore, in those passages that refer to repentance, we
should always understand that not only works, but also faith is
required, as in
So also the address of Tobias, 4, 11, ought to be received: Alms free from every sin and from death. We will not say that this is hyperbole, although it ought thus to be received, so as not to detract from the praise of Christ, whose prerogative it is to free from sin and death. But we must come back to the rule that without Christ the doctrine of the Law is of no profit. Therefore those alms please God which follow reconciliation or justification, and not those which precede. Therefore they free from sin and death, not ex opere operato, but, as we have said above concerning repentance, that we ought to embrace faith and its fruits, so here we must say concerning alms that this entire newness of life saves [that they please God because they occur in believers]. Alms also are the exercises of faith, which receives the remission of sins and overcomes death, while it exercises itself more and more, and in these exercises receives strength. We grant also this, that alms merit many favors from God [but they cannot overcome death, hell, the devil, sins, and give the conscience peace (for this must occur alone through faith in Christ)], mitigate punishments, and that they merit our defense in the dangers of sins and of death, as we have said a little before concerning the entire repentance. [This is the simple meaning, which agrees also with other passages of Scripture. For wherever in the Scriptures good works are praised, we must always understand them according to the rule of Paul, that the Law and works must not be elevated above Christ, but that Christ and faith are as far above all works as the heavens are above the earth.] And the address of Tobias, regarded as a whole shows that faith is required before alms, 4, 5: Be mindful of the Lord, thy God, all thy days And afterwards, v. 19. Bless the Lord, thy God, always, and desire of Him that thy ways be directed. This, however, belongs properly to that faith of which we speak, which believes that God is reconciled to it because of His mercy, and which wishes to be justified, sanctified, and governed by God. But our adversaries, charming men, pick out mutilated sentences, in order to deceive those who are unskilled. Afterwards they attach something from their own opinions. Therefore, entire passages are to be required, because, according to the common precept, it is unbecoming, before the entire Law is thoroughly examined, to judge or reply when any single clause of it is presented. And passages, when produced in their entirety, very frequently bring the interpretation with them.
Lastly, readers are to be admonished of this, namely, that the
adversaries give the worst advice to godly consciences when they
teach that by works the remission of sins is merited, because
conscience, in acquiring remission through works, cannot be confident
that the work will satisfy God. Accordingly, it is always tormented,
and continually devises other works and other acts of worship until
it altogether despairs. This course is described by Paul,
Thus far we have reviewed the principal passages which the adversaries cite against us, in order to show that faith does not justify, and that we merit, by our works, remission of sins and grace. But we hope that we have shown clearly enough to godly consciences that these passages are not opposed to our doctrine; that the adversaries wickedly distort the Scriptures to their opinions; that the most of the passages which they cite have been garbled; that, while omitting the clearest passages concerning faith, they only select from the Scriptures passages concerning works, and even these they distort; that everywhere they add certain human opinions to that which the words of Scripture say; that they teach the Law in such a manner as to suppress the Gospel concerning Christ. For the entire doctrine of the adversaries is, in part, derived from human reason, and is, in part, a doctrine of the Law, not of the Gospel. For they teach two modes of justification, of which the one has been derived from reason and the other from the Law, not from the Gospel, or the promise concerning Christ.
The former mode of justification with them is, that they teach that by good works men merit grace both de congruo and de condigno. This mode is a doctrine of reason, because reason, not seeing the uncleanness of the heart, thinks that it pleases God if it perform good works, and for this reason other works and other acts of worship are constantly devised, by men in great peril, against the terrors of conscience. The heathen and the Israelites slew human victims, and undertook many other most painful works in order to appease God's wrath. Afterwards, orders of monks were devised, and these vied with each other in the severity of their observances against the terrors of conscience and God's wrath. And this mode of justification, because it is according to reason, and is altogether occupied with outward works, can be understood, and to a certain extent be rendered. And to this the canonists have distorted the misunderstood Church ordinances, which were enacted by the Fathers for a far different purpose, namely, not that by these works we should seek after righteousness, but that, for the sake of mutual tranquillity among men, there might be a certain order in the Church. In this manner they also distorted the Sacraments and most especially the Mass, through which they seek ex opere operato righteousness, grace, and salvation.
Another mode of justification is handed down by the scholastic
theologians when they teach that we are righteous through a habit
infused by God, which is love, and that, aided by this habit, we
observe the Law of God outwardly and inwardly and that this
fulfilling of the Law is worthy of grace and of eternal life. This
doctrine is plainly the doctrine of the Law. For that is true which
the Law says: Thou shalt love the Lord, thy God, etc.,
But it is easy for a Christian to judge concerning both modes, because both modes exclude Christ, and are therefore to be rejected. In the former, which teaches that our works are a propitiation for sin, the impiety is manifest. The latter mode contains much that is injurious. It does not teach that, when we are born again, we avail ourselves of Christ. It does not teach that justification is the remission of sins. It does not teach that we attain the remission of sins before we love but falsely represents that we rouse in ourselves the act of love, through which we merit remission of sins. Nor does it teach that by faith in Christ we overcome the terrors of sin and death. It falsely represents that, by their own fulfilling of the Law, without Christ as Propitiator, men come to God. Finally, it represents that this very fulfilling of the Law, without Christ as Propitiator, is righteousness worthy of grace and eternal life, while nevertheless scarcely a weak and feeble fulfilling of the Law occurs even in saints.
But if any one will only reflect upon it that the Gospel has not been
given in vain to the world, and that Christ has not been promised,
set forth, has not been born, has not suffered, has not risen again
in vain, he will most readily understand that we are justified not
from reason or from the Law. In regard to justification, we
therefore are compelled to dissent from the adversaries. For the
Gospel shows another mode; the Gospel compels us to avail ourselves
of Christ in justification, it teaches that through Him we have
access to God by faith; it teaches that we ought to set Him as
Mediator and Propitiator against God's wrath; it teaches that by
faith in Christ the remission of sins and reconciliation are received,
and the terrors of sin and of death overcome. Thus Paul also says
that righteousness is not of the Law, but of the promise, in which
the Father has promised that He wishes to forgive, that for Christ's
sake He wishes to be reconciled. This promise, however, is received
by faith alone, as Paul testifies,
These things are so plain and so manifest that we wonder that the madness of the adversaries is so great as to call them into doubt. The proof is manifest that, since we are justified before God not from the Law but from the promise, it is necessary to ascribe justification to faith. What can be opposed to this proof, unless some one wish to abolish the entire Gospel and the entire Christ? The glory of Christ becomes more brilliant when we teach that we avail ourselves of Him as Mediator and Propitiator. Godly consciences see that in this doctrine the most abundant consolation is offered to them, namely, that they ought to believe and most firmly assert that they have a reconciled Father for Christ's sake, and not for the sake of our righteousness, and that, nevertheless, Christ aids us, so that we are able to observe also the Law. Of such great blessings as these the adversaries deprive the Church when they condemn and endeavor to efface, the doctrine concerning the righteousness of faith. Therefore let all well-disposed minds beware of consenting to the godless counsels of the adversaries. In the doctrine of the adversaries concerning justification no mention is made of Christ, and how we ought to set Him against the wrath of God, as though, indeed, we were able to overcome the wrath of God by love, or to love an angry God. In regard to these things, consciences are left in uncertainty. For if they are to think that they have a reconciled God for the reason that they love, and that they observe the Law, they must needs always doubt whether they have a reconciled God, because they either do not feel this love, as the adversaries acknowledge, or they certainly feel that it is very small; and much more frequently do they feel that they are angry at the judgment of God, who oppresses human nature with many terrible evils, with troubles of this life, the terrors of eternal wrath, etc. When, therefore, will conscience be at rest, when will it be pacified? When, in this doubt and in these terrors, will it love God? What else is the doctrine of the Law than a doctrine of despair? And let any one of our adversaries come forward who can teach us concerning this love, how he himself loves God. They do not at all understand what they say they only echo, just like the walls of a house, the little word "love," without understanding it. So confused and obscure is their doctrine: it not only transfers the glory of Christ to human works, but also leads consciences either to presumption or to despair. But ours, we hope, is readily understood by pious minds, and brings godly and salutary consolation to terrified consciences. For as the adversaries quibble that also many wicked men and devils believe, we have frequently already said that we speak of faith in Christ, i.e., of faith in the remission of sins, of faith which truly and heartily assents to the promise of grace. This is not brought about without a great struggle in human hearts. And men of sound mind can easily judge that the faith which believes that we are cared for by God, and that we are forgiven and heard by Him, is a matter above nature. For of its own accord the human mind makes no such decision concerning God. Therefore this faith of which we speak is neither in the wicked nor in devils.
Furthermore, if any sophist cavils that righteousness is in the will,
and therefore it cannot be ascribed to faith, which is in the
intellect, the reply is easy, because in the schools even such
persons acknowledge that the will commands the intellect to assent to
the Word of God. We say also quite clearly: Just as the terrors of
sin and death are not only thoughts of the intellect, but also
horrible movements of the will fleeing God's judgment, so faith is
not only knowledge in the intellect, but also confidence in the will,
i.e., it is to wish and to receive that which is offered in the
promise, namely, reconciliation and remission of sins. Scripture
thus uses the term "faith," as the following sentence of Paul
testifies,
From these statements we hope that it can be sufficiently understood
both what faith is and that we are compelled to hold that by faith we
are justified, reconciled, and regenerated, if, indeed, we wish to
teach the righteousness of the Gospel, and not the righteousness of
the Law. For those who teach that we are justified by love teach the
righteousness of the Law, and do not teach us in justification to
avail ourselves of Christ as Mediator. These things also are
manifest namely, that not by love, but by faith, we overcome the
terrors of sin and death, that we cannot oppose our love and
fulfilling of the Law to the wrath of God, because Paul says,
Hence it can also be understood why we find fault with the doctrine
of the adversaries concerning meritum condigni. The decision is
very easy: because they do not make mention of faith, that we please
God by faith for Christ's sake, but imagine that good works, wrought
by the aid of the habit of love, constitute a righteousness worthy by
itself to please God, and worthy of eternal life, and that they have
no need of Christ as Mediator. [This can in no wise be tolerated.]
What else is this than to transfer the glory of Christ to our works,
namely that we please God because of our works, and not because of
Christ? But this is also to rob Christ of the glory of being the
Mediator who is Mediator perpetually, and not merely in the beginning
of Justification. Paul also says,
Secondly, the doctrine of the adversaries leaves consciences in doubt,
so that they never can be pacified, because the Law always accuses
us, even in good works. For always the flesh lusteth against the
Spirit,
Thirdly, how will conscience know when by the inclination of this habit of love, a work has been done of which it may affirm that it merits grace de condigno? But it is only to elude the Scriptures that this very distinction has been devised, namely, that men merit at one time de congruo and at another time de condigno, because, as we have above said, the intention of the one who works does not distinguish the kinds of merit; but hypocrites, in their security, think simply their works are worthy, and that for this reason they are accounted righteous. On the other hand, terrified consciences doubt concerning all works, and for this reason are continually seeking other works. For this is what it means to merit de congruo, namely to doubt and, without faith, to work, until despair takes place. In a word, all that the adversaries teach in regard to this matter is full of errors and dangers.
Fourthly, the entire [the holy, catholic, Christian] Church confesses that eternal life is attained through mercy. For thus Augustine speaks On Grace and Free Will, when indeed, he is speaking of the works of the saints wrought after justification: God leads us to eternal life not by our merits, but according to His mercy. And Confessions, Book IX: Woe to the life of man, however much it may be worthy of praise, if it be judged with mercy removed. And Cyprian in his treatise on the Lord's Prayer: Lest any one should flatter himself that he is innocent, and by exalting himself, should perish the more deeply, he is instructed and taught that he sins daily, in that he is bidden to entreat daily for his sins. But the subject is well known, and has very many and very clear testimonies in Scripture, and in the Church Fathers, who all with one mouth declare that, even though we have good works yet in these very works we need mercy. Faith looking upon this mercy cheers and consoles us. Wherefore the adversaries teach erroneously when they so extol merits as to add nothing concerning this faith that apprehends mercy. For just as we have above said that the promise and faith stand in a reciprocal relation, and that the promise is not apprehended unless by faith, so we here say that the promised mercy correlatively requires faith, and cannot be apprehended without faith. Therefore we justly find fault with the doctrine concerning meritum condigni, since it teaches nothing of justifying faith, and obscures the glory and office of Christ as Mediator. Nor should we be regarded as teaching anything new in this matter, since the Church Fathers have so clearly handed down the doctrine that even in good works we need mercy.
Scripture also often inculcates the same. In
[All prudent men will see what follows from the opinion of the
adversaries. For if we shall believe that Christ has merited only
the prima gratia, as they call it, and that we afterwards merit
eternal life by our works, hearts or consciences will be pacified
neither at the hour of death, nor at any other time, nor can they
ever build upon certain ground; they are never certain that God is
gracious. Thus their doctrine unintermittingly leads to nothing but
misery of soul and, finally, to despair. For God's Law is not a
matter of pleasantry; it ceaselessly accuses consciences outside of
Christ, as Paul says,
Paul says: Whatsoever is not of faith is sin,
Here we appeal to all Christian minds and to all that are experienced
in trials; they will be forced to confess and say that such great
uncertainty, such disquietude, such torture and anxiety, such
horrible fear and doubt follow from this teaching of the adversaries
who imagine that we are accounted righteous before God by our own
works or fulfilling of the Law which we perform, and point us to
Queer Street by bidding us trust not in the rich, blessed promises of
Grace, given us by Christ the Mediator, but in our own miserable
works! Therefore, this conclusion stands like a rock, yea, like a
wall, namely, that, although we have begun to do the Law, still we
are accepted with God and at peace with Him, not on account of such
works of ours, but for Christ's sake by faith; nor does God owe us
everlasting life on account of these works. But just as forgiveness
of sin and righteousness is imputed to us for Christ's sake, not on
account of our works, or the Law, so everlasting life, together with
righteousness, is offered us, not on account of our works, or of the
Law, but for Christ's sake as Christ says,
Nor would it be possible that a saint, great and high though he be, could make a firm stand against the accusations of the divine Law, the great might of the devil, the terror of death, and, finally, against despair and the anguish of hell, if he would not grasp the divine promises, the Gospel, as a tree or branch in the great flood in the strong, violent stream, amidst the waves and billows of the anguish of death; if he does not cling by faith to the Word, which proclaims grace, and thus obtains eternal life without works, without the Law, from pure grace. For this doctrine alone preserves Christian consciences in afflictions and anguish of death. Of these things the adversaries know nothing, and talk of them like a blind man about color.
Here they will say: If we are to be saved by pure mercy, what difference is there between those who are saved, and those who are not saved? If merit is of no account, there is no difference between the evil and the good and it follows that both are saved alike. This argument has moved the scholastics to invent the meritum condigni; for there must be (they think) a difference between those who are saved and those who are damned.
We reply; in the first place, that everlasting life is accorded to
those whom God esteems just, and when they have been esteemed just,
they are become, by that act, the children of God and coheirs of
Christ, as Paul says,
In secular affairs and in secular courts we meet with both, mercy and
justice. Justice is certain by the laws and the verdict rendered,
mercy is uncertain. In this matter that relates to God the case is
different; for grace and mercy have been promised us by a certain
word, and the Gospel is the word which commands us to believe that
God is gracious and wishes to save us for Christ's sake, as the text
reads,
Now, whenever we speak of mercy, the meaning is to be this, that faith is required, and it is this faith that makes the difference between those who are saved, and those who are damned, between those who are worthy, and those who are unworthy. For everlasting life has been promised to none but those who have been reconciled by Christ. Faith, however, reconciles and justifies before God the moment we apprehend the promise by faith. And throughout our entire life we are to pray God and be diligent, to receive faith and to grow in faith. For, as stated before, faith is where repentance is, and it is not in those who walk after the flesh. This faith is to grow and increase throughout our life by all manner of afflictions. Those who obtain faith are regenerated, so that they lead a new life and do good works.
Now, just as we say that true repentance is to endure throughout our
entire life, we say, too, that good works and the fruits of faith
must be done throughout our life, although our works never become so
precious as to be equal to the treasure of Christ, or to merit
eternal life, as Christ says,
In order, then, that hearts may have a true certain comfort and hope, we point them, with Paul, to the divine promise of grace in Christ, and teach that we must believe that God gives us eternal life, not on account of our works, but for Christ's sake, as the Apostle John says in his Epistle, 1, 5, 12: He that hath the Son hath life, and he that hath not the Son of God hath not life.]
Here belongs also the declaration of Christ,
Let us, therefore, hold fast to this which the Church confesses,
namely, that we are saved by mercy. And lest any one may here think:
"If we are to be saved by mercy, hope will be uncertain, if in those
who obtain salvation nothing precedes by which they may be
distinguished from those who do not obtain it," we must give him a
satisfactory answer. For the scholastics, moved by this reason, seem
to have devised the meritum condigni. For this consideration can
greatly exercise the human mind. We will therefore reply briefly.
For the very reason that hope may be sure, for the very reason that
there may be an antecedent distinction between those who obtain
salvation, and those who do not obtain it, it is necessary firmly to
hold that we are saved by mercy. When this is expressed thus
unqualifiedly, it seems absurd. For in civil courts and in human
judgment, that which is of right or of debt is certain, and mercy is
uncertain. But the matter is different with respect to God's
judgment; for here mercy has a clear and certain promise and command
from God. For the Gospel is properly that command which enjoins us
to believe that God is propitious to us for Christ's sake. For God
sent not His Son into the world to condemn the world, but that the
world through Him might be saved,
But here again the adversaries will cry out that there is no need of
good works if they do not merit eternal life. These calumnies we
have refuted above. Of course, it is necessary to do good works. We
say that eternal life has been promised to the justified. But those
who walk according to the flesh retain neither faith nor
righteousness. We are for this very end justified, that, being
righteous we may begin to do good works and to obey God's Law. We
are regenerated and receive the Holy Ghost for the very end that the
new life may produce new works, new dispositions, the fear and love
of God, hatred of concupiscence, etc. This faith of which we speak
arises in repentance, and ought to be established and grow in the
midst of good works, temptations, and dangers, so that we may
continually be the more firmly persuaded that God for Christ's sake
cares for us, forgives us, hears us. This is not learned with out
many and great struggles. How often is conscience aroused, how often
does it incite even to despair when it brings to view sins, either
old or new, or the impurity of our nature! This handwriting is not
blotted out without a great struggle, in which experience testifies
what a difficult matter faith is. And while we are cheered in the
midst of the terrors and receive consolation, other spiritual
movements at the same time grow, the knowledge of God, fear of God,
hope, love of God; and we are regenerated, as Paul says,
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,
We are not agitating an idle logomachy concerning the term reward
[but this great, exalted, most important matter, namely, where
Christian hearts are to find true and certain consolation; again,
whether our works can give consciences rest and peace; again, whether
we are to believe that our works are worthy of eternal life, or
whether that is given us for Christ's sake. These are the real
questions regarding these matters; if consciences are not rightly
instructed concerning these, they can have no certain comfort.
However, we have stated clearly enough that good works do not fulfil
the Law, that we need the mercy of God, that by faith we are accepted
with God, that good works, be they ever so precious, even if they
were the works of St. Paul himself, cannot bring rest to the
conscience. From all this it follows that we are to believe that we
obtain eternal life through Christ by faith, not on account of our
works, or of the Law. But what do we say of the reward which
Scripture mentions?] If the adversaries will concede that we are
accounted righteous by faith because of Christ, and that good works
please God because of faith, we will not afterwards contend much
concerning the term reward. We confess that eternal life is a reward,
because it is something due on account of the promise, not on
account of our merits. For the justification has been promised,
which we have above shown to be properly a gift of God; and to this
gift has been added the promise of eternal life, according to
But the adversaries urge that it is the prerogative of good works to
merit eternal life, because Paul says,
No sane man can judge otherwise, neither do we here affect any idle subtilty, so as to separate the fruits from the righteousness of the heart; if the adversaries would only have conceded that the fruits please because of faith, and of Christ as Mediator, and that by themselves they are not worthy of grace and of eternal life. For in the doctrine of the adversaries we condemn this, that in such passages of Scripture, understood either in a philosophical or a Jewish manner, they abolish the righteousness of faith, and exclude Christ as Mediator. From these passages they infer that works merit grace, sometimes de congruo, and at other times de condigno, namely, when love is added; i.e., that they justify, and because they are righteousness they are worthy of eternal life. This error manifestly abolishes the righteousness of faith, which believes that we have access to God for Christ's sake, not for the sake of our works, and that through Christ, as Priest and Mediator, we are led to the Father, and have a reconciled Father, as has been sufficiently said above. And this doctrine concerning the righteousness of faith is not to be neglected in the Church of Christ, because without it the office of Christ cannot be considered, and the doctrine of justification that is left is only a doctrine of the Law. But we should retain the Gospel, and the doctrine concerning the promise, granted for Christ's sake.
[We are here not seeking an unnecessary subtilty, but there is a
great reason why we must have a reliable account as regards these
questions. For as soon as we concede to the adversaries that works
merit eternal life, they spin from this concession the awkward
teaching that we are able to keep the Law of God, that we are not in
need of mercy, that we are righteous before God, that is, accepted
with God by our works, not for the sake of Christ, that we can also
do works of supererogations namely, more than the Law requires. Thus
the entire teaching concerning faith is suppressed. However, if
there is to be and abide a Christian Church, the pure teaching
concerning Christ, concerning the righteousness of faith, must surely
be preserved. Therefore we must fight against these great
pharisaical errors, in order that we redeem the name of Christ and
the honor of the Gospel and of Christ, and preserve for Christian
hearts a true, permanent, certain consolation. For how is it
possible that a heart or conscience can obtain rest, or hope for
salvation, when in afflictions and in the anguish of death our works
in the judgment and sight of God utterly become dust, unless it
becomes certain by faith that men are saved by mercy, for Christ's
sake, and not for the sake of their works, their fulfilling of the
Law? And, indeed, St. Laurentius, when placed on the gridiron, and
being tortured for Christ's sake did not think that by this work he
was perfectly and absolutely fulfilling the Law, that he was without
sin, that he did not need Christ as Mediator and the mercy of God.
He rested his case, indeed, with the prophet, who says: Enter not
into judgment with Thy servant; for in Thy sight shall no man living
be justified,
We are not, therefore, on this topic contending with the adversaries
concerning a small matter. We are not seeking out idle subtilties
when we find fault with them for teaching that we merit eternal life
by works, while that faith is omitted which apprehends Christ as
Mediator. For of this faith which believes that for Christ's sake
the Father is propitious to us there is not a syllable in the
scholastics. Everywhere they hold that we are accepted and righteous
because of our works, wrought either from reason, or certainly
wrought by the inclination of that love concerning which they speak.
And yet they have certain sayings, maxims, as it were, of the old
writers, which they distort in interpreting. In the schools the
boast is made that good works please on account of grace, and that
confidence must be put in God's grace. Here they interpret grace as
a habit by which we love God, as though, indeed, the ancients meant
to say that we ought to trust in our love, of which we certainly
experience how small and how impure it is. Although it is strange
how they bid us trust in love, since they teach us that we are not
able to know whether it be present. Why do they not here set forth
the grace, the mercy of God toward us? And as often as mention is
made of this, they ought to add faith. For the promise of God's
mercy, reconciliation, and love towards us is not apprehended unless
by faith. With this view they would be right in saying that we ought
to trust in grace, that good works please because of grace, when
faith apprehends grace. In the schools the boast is also made that
our good works avail by virtue of Christ's passion. Well said! But
why add nothing concerning faith? For Christ is a propitiation, as
Paul,
And very many other passages they corrupt in the schools because they
do not teach the righteousness of faith and because they understand
by faith merely a knowledge of the history or of dogmas, and do not
understand by it that virtue which apprehends the promise of grace
and of righteousness, and which quickens hearts in the terrors of sin
and of death. When Paul says,
Nor are we immediately to judge that the Roman Church agrees with
everything that the Pope, or cardinals, or bishops, or some of the
theologians, or monks approve. For it is manifest that to most of
the pontiffs their own authority is of greater concern than the
Gospel of Christ. And it has been ascertained that most of them are
openly Epicureans. It is evident that theologians have mingled with
Christian doctrine more of philosophy than was sufficient. Nor ought
their influence to appear so great that it will never be lawful to
dissent from their disputations, because at the same time many
manifest errors are found among them, such as, that we are able from
purely natural powers to love God above all things. This dogma,
although it is manifestly false, has produced many other errors. For
the Scriptures the holy Fathers, and the judgments of all the godly
everywhere make reply. Therefore, even though Popes, or some
theologians, and monks in the Church have taught us to seek remission
of sins, grace, and righteousness through our own works, and to
invent new forms of worship, which have obscured the office of Christ,
and have made out of Christ not a Propitiator and Justifier, but
only a Legislator, nevertheless the knowledge of Christ has always
remained with some godly persons. Scripture, moreover, has predicted
that the righteousness of faith would be obscured in this way by
human traditions and the doctrine of works. Just as Paul often
complains (cf.
And concerning their spirit, a conjecture can be made from the
unheard-of cruelty, which it is evident that they have hitherto
exercised towards most good men. And in this assembly we have heard
that a reverend father, when opinions concerning our Confession were
expressed, said in the senate of the Empire that no plan seemed to
him better than to make a reply written in blood to the Confession
which we had presented written in ink. What more cruel would
Phalaris say? Therefore some princes also have judged this
expression unworthy to be spoken in such a meeting. Wherefore,
although the adversaries claim for themselves the name of the Church,
nevertheless we know that the Church of Christ is with those who
teach the Gospel of Christ, not with those who defend wicked opinions
contrary to the Gospel, as the Lord says,
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,
And this article has been presented for a necessary reason. [The article of the Church Catholic or Universal, which is gathered together from every nation under the sun, is very comforting and highly necessary.] We see the infinite dangers which threaten the destruction of the Church. In the Church itself, infinite is the multitude of the wicked who oppress it [despise, bitterly hate, and most violently persecute the Word, as, e.g., the Turks, Mohammedans, other tyrants, heretics, etc. For this reason the true teaching and the Church are often so utterly suppressed and disappear, as if there were no Church which has happened under the papacy, it often seems that the Church has completely perished]. Therefore, in order that we may not despair, but may know that the Church will nevertheless remain [until the end of the world], likewise that we may know that, however great the multitude of the wicked is, yet the Church [which is Christ's bride] exists, and that Christ affords those gifts which He has promised to the Church, to forgive sins, to hear prayer, to give the Holy Ghost, this article in the Creed presents us these consolations. And it says church Catholic, in order that we may not understand the Church to be an outward government of certain nations [that the Church is like any other external polity, bound to this or that land, kingdom, or nation, as the Pope of Rome will say], but rather men scattered throughout the whole world [here and there in the world, from the rising to the setting of the sun], who agree concerning the Gospel, and have the same Christ, the same Holy Ghost, and the same Sacraments, whether they have the same or different human traditions. And the gloss upon the Decrees says that the Church in its wide sense embraces good and evil; likewise, that the wicked are in the Church only in name, not in fact; but that the good are in the Church both in fact and in name. And to this effect there are many passages in the Fathers. For Jerome says: The sinner, therefore, who Has been soiled with any blotch cannot be called a member of the Church of Christ, neither can he be said to be subject to Christ.
Although, therefore, hypocrites and wicked men are members of this true Church according to outward rites [titles and offices], yet when the Church is defined, it is necessary to define that which is the living body of Christ, and which is in name and in fact the Church [which is called the body of Christ, and has fellowship not alone in outward signs, but has gifts in the heart, namely, the Holy Ghost and faith]. And for this there are many reasons. For it is necessary to understand what it is that principally makes us members, and that, living members, of the Church. If we will define the Church only as an outward polity of the good and wicked, men will not understand that the kingdom of Christ is righteousness of heart and the gift of the Holy Ghost [that the kingdom of Christ is spiritual, as nevertheless it is, that therein Christ inwardly rules, strengthens, and comforts hearts, and imparts the Holy Ghost and various spiritual gifts], but they will judge that it is only the outward observance of certain forms of worship and rites. Likewise, what difference will there be between the people of the Law and the Church if the Church is an outward polity? But Paul distinguishes the Church from the people of the Law thus, that the Church is a spiritual people, i.e., that it has been distinguished from the heathen not by civil rites [not in the polity and civil affairs], but that it is the true people of God, regenerated by the Holy Ghost. Among the people of the Law, apart from the promise of Christ, also the carnal seed [all those who by nature were born Jews and Abraham's seed] had promises concerning corporeal things, of government, etc. And because of these even the wicked among them were called the people of God, because God had separated this carnal seed from other nations by certain outward ordinances and promises; and yet, these wicked persons did not please God. But the Gospel [which is preached in the Church] brings not merely the shadow of eternal things, but the eternal things themselves, the Holy Ghost and righteousness, by which we are righteous before God. [But every true Christian is even here upon earth partaker of eternal blessings, even of eternal comfort, of eternal life, and of the Holy Ghost, and of righteousness which is from God, until he will be completely saved in the world to come.]
Therefore, only those are the people, according to the Gospel, who
receive this promise of the Spirit. Besides, the Church is the
kingdom of Christ, distinguished from the kingdom of the devil. It
is certain, however, that the wicked are in the power of the devil,
and members of the kingdom of the devil, as Paul teaches,
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,
But the adversaries perhaps require [a new Roman definition], that
the Church be defined thus, namely, that it is the supreme outward
monarchy of the whole world, in which the Roman pontiff necessarily
has unquestioned power, which no one is permitted to dispute or
censure [no matter whether he uses it rightly, or misuses it], to
frame articles of faith; to abolish, according to his pleasure, the
Scriptures [to pervert and interpret them contrary to all divine law,
contrary to his own decretals, contrary to all imperial rights, as
often, to as great an extent, and whenever it pleases him, to sell
indulgences and dispensations for money]; to appoint rites of worship
and sacrifices; likewise, to frame such laws as he may wish, and to
dispense and exempt from whatever laws he may wish, divine, canonical,
or civil; and that from him [as from the vicegerent of Christ] the
Emperor and all kings receive, according to the command of Christ,
the power and right to hold their kingdoms, from whom, since the
Father has subjected all things to Him, it must be understood, this
right was transferred to the Pope; therefore the Pope must
necessarily be [a God on earth, the supreme Majesty,] lord of the
whole world, of all the kingdoms of the world, of all things private
and public, and must have absolute power in temporal and spiritual
things, and both swords, the spiritual and temporal Besides this
definition, not of the Church of Christ but of the papal kingdom, has
as its authors not only the canonists, but also
Now, if we would define the Church in this way [that it is such pomp,
as is exhibited in the Pope's rule], we would perhaps have fairer
judges. For there are many things extant written extravagantly and
wickedly concerning the power of the Pope of Rome on account of which
no one has ever been arraigned. We alone are blamed, because we
proclaim the beneficence of Christ [and write and preach the clear
word and teaching of the apostles], that by faith in Christ we obtain
remission of sins, and not by [hypocrisy or innumerable] rites of
worship devised by the Pope. Moreover, Christ, the prophets, and the
apostles define the Church of Christ far otherwise than as the papal
kingdom. Neither must we transfer to the Popes what belongs to the
true Church, namely, that they are pillars of the truth, that they do
not err. For how many of them care for the Gospel or judge that it
[one little page, one letter of it] is worth being read? Many [in
Italy and elsewhere] even publicly ridicule all religions, or, if
they approve anything, they approve such things only as are in
harmony with human reason, and regard the rest fabulous and like the
tragedies of the poets. Wherefore we hold, according Scriptures,
that the Church, properly so called, is the congregation of saints
[of those here and there in the world], who truly believe the Gospel
of Christ, and have the Holy Ghost. And yet we confess that in this
life many hypocrites and wicked men, mingled with these, have the
fellowship of outward signs who are members of the Church according
to this fellowship of outward signs, and accordingly bear offices in
the Church [preach, administer the Sacraments, and bear the title and
name of Christians]. Neither does the fact that the sacraments are
administered by the unworthy detract from their efficacy, because, on
account of the call of the Church, they represent the person of
Christ, and do not represent their own persons, as Christ testifies,
But concerning this matter we have spoken with sufficient clearness in the Confession that we condemn the Donatists and Wyclifites, who thought that men sinned when they received the sacraments from the unworthy in the Church. These things seem, for the present, to be sufficient for the defense of the description of the Church which we have presented. Neither do we see how, when the Church, properly so called, is named the body of Christ, it should be described otherwise than we have described it. For it is evident that the wicked belong to the kingdom and body of the devil, who impels and holds captive the wicked. These things are clearer than the light of noonday, however, if the adversaries still continue to pervert them, we will not hesitate to reply at greater length.
The adversaries condemn also the part of the Seventh Article in which we said that "to the unity of the Church it is sufficient to agree concerning the doctrine of the Gospel and the administration of the Sacraments; nor is it necessary that human traditions rites or ceremonies instituted by men should be alike everywhere." Here they distinguish between universal and particular rites, and approve our article if it be understood concerning particular rites, they do not receive it concerning universal rites. [That is a fine clumsy distinction!] We do not sufficiently understand what the adversaries mean. We are speaking of true, i.e., of spiritual unity [we say that those are one harmonious Church who believe in one Christ, who have one Gospel, one Spirit, one faith, the same Sacraments; and we are speaking, therefore, of spiritual unity], without which faith in the heart, or righteousness of heart before God cannot exist. For this we say that similarity of human rites, whether universal or particular, is not necessary, because the righteousness of faith is not a righteousness bound to certain traditions [outward ceremonies of human ordinances] as the righteousness of the Law was bound to the Mosaic ceremonies, because this righteousness of the heart is a matter that quickens the heart. To this quickening, human traditions, whether they be universal or particular, contribute nothing; neither are they effects of the Holy Ghost, as are chastity, patience, the fear of God, love to one's neighbor, and the works of love.
Neither were the reasons trifling why we presented this article. For it is evident that many [great errors and] foolish opinions concerning traditions had crept into the Church. Some thought that human traditions were necessary services for meriting justification [that without such human ordinances Christian holiness and faith are of no avail before God; also that no one can be a Christian unless he observe such traditions, although they are nothing but an outward regulation]. And afterwards they disputed how it came to pass that God was worshiped with such variety, as though, indeed, these observances were acts of worship, and not rather outward and political ordinances, pertaining in no respect to righteousness of heart or the worship of God, which vary, according to the circumstances, for certain probable reasons, sometimes in one way and at other times in another [as in worldly governments one state has customs different from another]. Likewise some Churches have excommunicated others because of such traditions, as the observance of Easter, pictures, and the like. Hence the ignorant have supposed that faith, or the righteousness of the heart before God, cannot exist [and that no one can be a Christian] without these observances. For many foolish writings of the Summists and of others concerning this matter are extant.
But just as the dissimilar length of day and night does not injure the unity of the Church, so we believe that the true unity of the Church is not injured by dissimilar rites instituted by men; although it is pleasing to us that, for the sake of tranquillity [unity and good order], universal rites be observed just as also in the churches we willingly observe the order of the Mass, the Lord's Day, and other more eminent festival days. And with a very grateful mind we embrace the profitable and ancient ordinances, especially since they contain a discipline by which it is profitable to educate and train the people and those who are ignorant [the young people]. But now we are not discussing the question whether it be of advantage to observe them on account of peace or bodily profit. Another matter is treated of. For the question at issue is, whether the observances of human traditions are acts of worship necessary for righteousness before God. This is the point to be judged in this controversy and when this is decided, it can afterwards be judged whether to the true unity of the Church it is necessary that human traditions should everywhere be alike. For if human traditions be not acts of worship necessary for righteousness before God, it follows that also they can be righteous and be the sons of God who have not the traditions which have been received elsewhere. F.i., if the style of German clothing is not worship of God, necessary for righteousness before God, it follows that men can be righteous and sons of God and the Church of Christ, even though they use a costume that is not German, but French.
Paul clearly teaches this to the Colossians, 2,16.17: Let no man,
therefore, judge you in meat, or in drink, or in respect of an
holy-day, or of the new moon, or of the Sabbath days, which are a
shadow of things to come; but the body is of Christ. Likewise, v. 20
sqq.: If ye be dead with Christ from the rudiments of the world, why,
as though living in the world, are ye subject to ordinances (touch
not; taste not; handle not; which are to perish with the using),
after the commandments and doctrines of men? Which things have,
indeed, a show of wisdom in will-worship and humility. For the
meaning is: Since righteousness of the heart is a spiritual matter,
quickening hearts, and it is evident that human traditions do not
quicken hearts and are not effects of the Holy Ghost, as are love to
one's neighbor, chastity, etc., and are not instruments through which
God moves hearts to believe, as are the divinely given Word and
Sacraments, but are usages with regard to matters that pertain in no
respect to the heart, which perish with the using, we must not
believe that they are necessary for righteousness before God. [They
are nothing eternal, hence, they do not procure eternal life, but are
an external bodily discipline, which does not change the heart.] And
to the same effect he says,
The adversaries say that universal traditions are to be observed
because they are supposed to have been handed down by the apostles.
What religious men they are! They wish that the rites derived from
the apostles be retained, they do not wish the doctrine of the
apostles to be retained. They must judge concerning these rites just
as the apostles themselves judge in their writings. For the apostles
did not wish us to believe that through such rites we are justified,
that such rites are necessary for righteousness before God. The
apostles did not wish to impose such a burden upon consciences; they
did not wish to place righteousness and sin in the observance of days,
food, and the like. Yea, Paul calls such opinions doctrines of
devils,
Many things of this class can be gathered from the histories, in which it appears that a want of uniformity in human observances does not injure the unity of faith [separate no one from the universal Christian Church]. Although, what need is there of discussion? The adversaries do not at all understand what the righteousness of faith is, what the kingdom of Christ is, when they judge that uniformity of observances in food, days, clothing, and the like, which do not have the command of God, is necessary. But look at the religious men, our adversaries. For the unity of the Church they require uniform human observances, although they themselves have changed the ordinance of Christ in the use of the Supper, which certainly was a universal ordinance before. But if universal ordinances are so necessary, why do they themselves change the ordinance of Christ's Supper, which is not human, but divine? But concerning this entire controversy we shall have to speak at different times below.
The entire Eighth Article has been approved, in which we confess that
hypocrites and wicked persons have been mingled with the Church, and
that the Sacraments are efficacious even though dispensed by wicked
ministers, because the ministers act in the place of Christ, and do
not represent their own persons, according to
Moreover, Christ has warned us in His parables concerning the Church, that when offended by the private vices, whether of priests or people, we should not excite schisms, as the Donatists have wickedly done. As to those, however, who have excited schisms, because they denied that priests are permitted to hold possessions and property, we hold that they are altogether seditious. For to hold property is a civil ordinance. It is lawful, however, for Christians to use civil ordinances, just as they use the air, the light, food, drink. For as this order of the world and fixed movements of the heavenly bodies are truly God's ordinances and these are preserved by God, so lawful governments are truly God's ordinances, and are preserved and defended by God against the devil.
Article IX: Of Baptism.
The Ninth Article has been approved, in which we confess that Baptism
is necessary to salvation, and that children are to be baptized, and
that the baptism of children is not in vain, but is necessary and
effectual to salvation. And since the Gospel is taught among us
purely and diligently, by God's favor we receive also from it this
fruit, that in our Churches no Anabaptists have arisen [have not
gained ground in our Churches], because the people have been
fortified by God's Word against the wicked and seditious faction of
these robbers. And as we condemn quite a number of other errors of
the Anabaptists, we condemn this also, that they dispute that the
baptism of little children is unprofitable. For it is very certain
that the promise of salvation pertains also to little children [that
the divine promises of grace and of the Holy Ghost belong not alone
to the old, but also to children]. It does not, however, pertain to
those who are outside of Christ's Church where there is neither Word
nor Sacraments because the kingdom of Christ exists only with the
Word and Sacraments. Therefore it is necessary to baptize little
children, that the promise of salvation may be applied to them,
according to Christ's command,
Article X: Of the Holy Supper.
The Tenth Article has been approved, in which we confess that we
believe, that in the Lord's Supper the body and blood of Christ are
truly and substantially present, and are truly tendered, with those
things which are seen, bread and wine to those who receive the
Sacrament. This belief we constantly defend as the subject has been
carefully examined and considered. For since Paul says,
Article XI: Of Confession.
The Eleventh Article, Of Retaining Absolutism in the Church, is approved. But they add a correction in reference to confession, namely, that the regulation headed, Omnis Utriusque, be observed, and that both annual confession be made, and, although all sins cannot be enumerated, nevertheless diligence be employed in order that they be recollected, and those which can be recalled be recounted. Concerning this entire article, we will speak at greater length after a while, when we will explain our entire opinion concerning repentance. It is well known that we have so elucidated and extolled [that we have preached, written, and taught in a manner so Christian, correct, and pure] the benefit of absolution and the power of the keys that many distressed consciences have derived consolation from our doctrine, after they heard that it is the command of God, nay, rather the very voice of the Gospel, that we should believe the absolution, and regard it as certain that the remission of sins is freely granted us for Christ's sake, and that we should believe that by this faith we are truly reconciled to God [as though we heard a voice from heaven]. This belief has encouraged many godly minds, and, in the beginning, brought Luther the highest commendation from all good men, since it shows consciences sure and firm consolation because previously the entire power of absolution [entire necessary doctrine of repentance] had been kept suppressed by doctrines concerning works, since the sophists and monks taught nothing of faith and free remission [but pointed men to their own works, from which nothing but despair enters alarmed consciences].
But with respect to the time, certainly most men in our churches use
the Sacraments, absolution and the Lord's Supper, frequently in a
year. And those who teach of the worth and fruits of the Sacraments
speak in such a manner as to invite the people to use the Sacraments
frequently. For concerning this subject there are many things extant
written by our theologians in such a manner that the adversaries, if
they are good men, will undoubtedly approve and praise them.
Excommunication is also pronounced against the openly wicked [those
who live in manifest vices, fornication, adultery, etc.] and the
despisers of the Sacraments. These things are thus done both
according to the Gospel and according to the old canons. But a fixed
time is not prescribed, because all are not ready in like manner at
the same time. Yea, if all are to come at the same time, they cannot
be heard and instructed in order [so diligently]. And the old canons
and Fathers do not appoint a fixed time. The canon speaks only thus:
If any enter the Church and be found never to commune, let them be
admonished that, if they do not commune, they come to repentance. If
they commune [if they wish to be regarded as Christians], let them
not be expelled; if they fail to do so, let them be excommunicated.
Christ [Paul] says,
Concerning the enumeration of sins in confession, men are taught in
such a way as not to ensnare their consciences. Although it is of
advantage to accustom inexperienced men to enumerate some things
[which worry them], in order that they may be the more readily taught,
yet we are now discussing what is necessary according to divine Law.
Therefore, the adversaries ought not to cite for us the regulation
Omnis Utriusque, which is not unknown to us, but they ought to show
from the divine Law that an enumeration of sins is necessary for
obtaining their remission. The entire Church, throughout all Europe,
knows what sort of snares this point of the regulation, which
commands that all sins be confessed, has east upon consciences.
Neither has the text by itself as much disadvantage as was afterwards
added by the Summists, who collect the circumstances of the sins.
What labyrinths were there! How great a torture for the best minds!
For the licentious and profane were in no way moved by these
instruments of terror. Afterwards what tragedies [what jealousy and
hatred] did the questions concerning one's own priest excite among
the pastors and brethren [monks of various orders], who then were by
no means brethren when they were warring concerning jurisdiction of
confessions! [for all brotherliness, all friendship, ceased, when the
question was concerning authority and confessor's fees.] We,
therefore, believe that, according to divine Law, the enumeration of
sins is not necessary. This also is pleasing to Panormitanus and
very many other learned jurisconsults. Nor do we wish to impose
necessity upon the consciences of our people by the regulation Omnis
Utriusque, of which we judge, just as of other human traditions,
that they are not acts of worship necessary for justification. And
this regulation commands an impossible matter, that we should confess
all sins. It is evident, however, that most sins we neither remember
nor understand [nor do we indeed even see the greatest sins],
according to
If the pastors are good men, they will know how far it is of advantage to examine [the young and otherwise] inexperienced persons but we do not wish to sanction the torture [the tyranny of consciences] of the Summists, which notwithstanding would have been less intolerable if they had added one word concerning faith, which comforts and encourages consciences. Now, concerning this faith which obtains the remission of sins, there is not a syllable in so great a mass of regulations, glosses, summaries, books of confession. Christ is nowhere read there. [Nobody will there read a word by which he could learn to know Christ, or what Christ is.] Only the lists of sins are read [to the end of gathering and accumulating sins, and this would be of some value if they understood those sins which God regards as such]. And the greater part is occupied with sins against human traditions, and this is most vain. This doctrine has forced to despair many godly minds, which were not able to find rest, because they believed that by divine Law an enumeration was necessary, and yet they experienced that it was impossible. But other faults of no less moment inhere in the doctrine of the adversaries concerning repentance, which we will now recount.
Article XII (V): Of Repentance.
In the Twelfth Article they approve of the first part, in which we set forth that such as have fallen after baptism may obtain remission of sins at whatever time, and as often as they are converted. They condemn the second part, in which we say that the parts of repentance are contrition and faith [a penitent, contrite heart, and faith, namely that I receive the forgiveness of sins through Christ]. [Hear, now, what it is that the adversaries deny.] They [without shame] deny that faith is the second part of repentance. What are we to do here, O Charles, thou most invincible Emperor? The very voice of the Gospel is this, that by faith we obtain the remission of sins. [This word is not our word but the voice and word of Jesus Christ, our Savior.] This voice of the Gospel these writers of the Confutation condemn. We, therefore, can in no way assent to the Confutation. We cannot condemn the voice of the Gospel, so salutary and abounding in consolation. What else is the denial that by faith we obtain remission of sins than to treat the blood and death of Christ with scorn? We therefore beseech thee, O Charles most invincible Emperor, patiently and diligently to hear and examine this most important subject, which contains the chief topic of the Gospel, and the true knowledge of Christ, and the true worship of God [these great, most exalted and important matters which concern our own souls and consciences yea, also the entire faith of Christians, the entire Gospel, the knowledge of Christ, and what is highest and greatest, not only in this perishable, but also in the future life: the everlasting welfare or perdition of us all before God]. For all good men will ascertain that especially on this subject we have taught things that are true, godly, salutary, and necessary for the whole Church of Christ [things of the greatest significance to all pious hearts in the entire Christian Church on which their whole salvation and welfare depends, and without instruction on which there can be or remain no ministry, no Christian Church]. They will ascertain from the writings of our theologians that very much light has been added to the Gospel, and many pernicious errors have been corrected, by which, through the opinions of the scholastics and canonists, the doctrine of repentance was previously covered.
Before we come to the defense of our position, we must say this first: All good men of all ranks, and also of the theological rank undoubtedly confess that before the writings of Luther appeared, the doctrine of repentance was very much confused. The books of the Sententiaries are extant, in which there are innumerable questions which no theologians were ever able to explain satisfactorily. The people were able neither to comprehend the sum of the matter, nor to see what things especially were required in repentance, where peace of conscience was to be sought for. Let any one of the adversaries come and tell us when remission of sins takes place. O good God, what darkness there is! They doubt whether it is in attrition or in contrition that remission of sins occurs. And if it occurs on account of contrition, what need is there of absolution, what does the power of the keys effect, if sins have been already remitted? Here, indeed, they also labor much more, and wickedly detract from the power of the keys. Some dream that by the power of the keys guilt is not remitted, but that eternal punishments are changed into temporal. Thus the most salutary power would be the ministry, not of life and the Spirit, but only of wrath and punishments. Others, namely, the more cautious imagine that by the power of the keys sins are remitted before the Church and not before God. This also is a pernicious error. For if the power of the keys does not console us before God, what, then, will pacify the conscience? Still more involved is what follows. They teach that by contrition we merit grace. In reference to which, if any one should ask why Saul and Judas and similar persons, who were dreadfully contrite, did not obtain grace, the answer was to be taken from faith and according to the Gospel, that Judas did not believe, that he did not support himself by the Gospel and promise of Christ. For faith shows the distinction between the contrition of Judas and of Peter. But the adversaries take their answer from the Law, that Judas did not love God, but feared the punishments. [Is not this teaching uncertain and improper things concerning repentance?] When, however, will a terrified conscience, especially in those serious, true, and great terrors which are described in the psalms and the prophets, and which those certainly taste who are truly converted, be able to decide whether it fears God for His own sake [out of love it fears God, as its God], or is fleeing from eternal punishments? [These people may not have experienced much of these anxieties, because they juggle words and make distinctions according to their dreams. But in the heart when the test is applied, the matter turns out quite differently, and the conscience cannot be set at rest with paltry syllables and words.] These great emotions can be distinguished in letters and terms; they are not thus separated in fact, as these sweet sophists dream. Here we appeal to the judgments of all good and wise men [who also desire to know the truth]. They undoubtedly will confess that these discussions in the writings of the adversaries are very confused and intricate. And nevertheless the most important subject is at stake, the chief topic of the Gospel, the remission of sins. This entire doctrine concerning these questions which we have reviewed, is, in the writings of the adversaries, full of errors and hypocrisy, and obscures the benefit of Christ, the power of the keys, and the righteousness of faith [to inexpressible injury of conscience].
These things occur in the first act. What when they come to confession? What a work there is in the endless enumeration of sins which is nevertheless, in great part, devoted to those against human traditions! And in order that good minds may by this means be the more tortured, they falsely assert that this enumeration is of divine right. And while they demand this enumeration under the pretext of divine right, in the mean time they speak coldly concerning absolution which is truly of divine right. They falsely assert that the Sacrament itself confers grace ex opere operato without a good disposition on the part of the one using it; no mention is made of faith apprehending the absolution and consoling the conscience. This is truly what is generally called apienai pro tohn mustehriohn departing before the mysteries. [Such people are called genuine Jews.]
The third act [of this play] remains, concerning satisfactions. But this contains the most confused discussions. They imagine that eternal punishments are commuted to the punishments of purgatory, and teach that a part of these is remitted by the power of the keys, and that a part is to be redeemed by means of satisfactions. They add further that satisfactions ought to be works of supererogation, and they make these consist of most foolish observances, such as pilgrimages, rosaries, or similar observances which do not have the command of God. Then, just as they redeem purgatory by means of satisfactions, so a scheme of redeeming satisfactions which was most abundant in revenue [which became quite a profitable, lucrative business and a grand fair] was devised. For they sell [without shame] indulgences which they interpret as remissions of satisfactions. And this revenue [this trafficking, this fair, conducted so shamelessly] is not only from the living, but is much more ample from the dead. Nor do they redeem the satisfactions of the dead only by indulgences, but also by the sacrifice of the Mass. In a word, the subject of satisfactions is infinite. Among these scandals (for we cannot enumerate all things) and doctrines of devils lies buried the doctrine of the righteousness of faith in Christ and the benefit of Christ. Wherefore, all good men understand that the doctrine of the sophists and canonists concerning repentance has been censured for a useful and godly purpose. For the following dogmas are clearly false, and foreign not only to Holy Scripture, but also to the Church Fathers:-I. That from the divine covenant we merit grace by good works wrought without grace.
II. That by attrition we merit grace.
III. That for the blotting out of sin the mere detestation of the crime is sufficient.
IV. That on account of contrition, and not by faith in Christ, we obtain remission of sins.
V. That the power of the keys avails for the remission of sins, not before God, but before the Church.
VI. That by the power of the keys sins are not remitted before God, but that the power of the keys has been instituted to commute eternal to temporal punishments, to impose upon consciences certain satisfactions, to institute new acts of worship, and to obligate consciences to such satisfactions and acts of worship.
VII. That according to divine right the enumeration of offenses in confession, concerning which the adversaries teach, is necessary.
VIII. That canonical satisfactions are necessary for redeeming the punishment of purgatory, or they profit as a compensation for the blotting out of guilt. For thus uninformed persons understand it. [For, although in the schools satisfactions are made to apply only to the punishment, everybody thinks that remission of guilt is thereby merited.]
IX. That the reception of the sacrament of repentance ex opere operato, without a good disposition on the part of the one using it, i.e., without faith in Christ, obtains grace.
X. That by the power of the keys our souls are freed from purgatory through indulgences
XI. That in the reservation of cases not only canonical punishment, but the guilt also, ought to be reserved in reference to one who is truly converted.
In order, therefore, to deliver pious consciences from these
labyrinths of the sophists, we have ascribed to repentance [or
conversion] these two parts, namely, contrition and faith. If any
one desires to add a third namely, fruits worthy of repentance, i.e.,
a change of the entire life and character for the better [good works
which shall and must follow conversion], we will not make any
opposition. From contrition we separate those idle and infinite
discussions, as to when we grieve from love of God, and when from
fear of punishment. [For these are nothing but mere words and a
useless babbling of persons who have never experienced the state of
mind of a terrified conscience.] But we say that contrition is the
true terror of conscience, which feels that God is angry with sin,
and which grieves that it has sinned. And this contrition takes
place in this manner when sins are censured by the Word of God,
because the sum of the preaching of the Gospel is this, namely, to
convict of sin, and to offer for Christ's sake the remission of sins
and righteousness, and the Holy Ghost, and eternal life, and that as
regenerate men we should do good works. Thus Christ comprises the
sum of the Gospel when He says in the last chapter of Luke, v. 74:
That repentance and remission of sins should be preached in My name
among all nations. And of these terrors Scripture speaks, as
We therefore add as the second part of repentance, Of Faith in Christ,
that in these terrors the Gospel concerning Christ ought to be set
forth to consciences, in which Gospel the remission of sins is freely
promised concerning Christ. Therefore, they ought to believe that
for Christ's sake sins are freely remitted to them. This faith
cheers, sustains, and quickens the contrite, according to
Moreover, the power of the keys administers and presents the Gospel
through absolution, which [proclaims peace to me and] is the true
voice of the Gospel. Thus we also comprise absolution when we speak
of faith, because faith cometh by hearing, as Paul says
But as the Confutation condemns us for having assigned these two
parts to repentance, we must show that [not we, but] Scripture
expresses these as the chief parts in repentance or conversion. For
Christ says
Paul almost everywhere, when he describes conversion or renewal,
designates these two parts, mortification and quickening, as in
And then in
However, what need is there to cite many testimonies since they are
everywhere obvious in the Scriptures?
For the two chief works of God in men are these, to terrify, and to
justify and quicken those who have been terrified. Into these two
works all Scripture has been distributed. The one part is the Law,
which shows, reproves, and condemns sins. The other part is the
Gospel, i.e., the promise of grace bestowed in Christ, and this
promise is constantly repeated in the whole of Scripture, first
having been delivered to Adam [I will put enmity, etc.,
And the examples [how the saints became godly] show likewise these two parts. After his sin Adam is reproved and becomes terrified, this was contrition. Afterward God promises grace, and speaks of a future seed (the blessed seed, i.e., Christ), by which the kingdom of the devil, death, and sin will be destroyed, there He offers the remission of sins. These are the chief things. For although the punishment is afterwards added, yet this punishment does not merit the remission of sin. And concerning this kind of punishment we shall speak after a while.
So David is reproved by Nathan, and, terrified, he says,
But as the adversaries expressly condemn our statement that men obtain the remission of sins by faith, we shall add a few proofs from which it will be understood that the remission of sins is obtained not ex opere operato because of contrition, but by that special faith by which an individual believes that sins are remitted to him. For this is the chief article concerning which we are contending with our adversaries, and the knowledge of which we regard especially necessary to all Christians. As, however, it appears that we have spoken sufficiently above concerning the same subject, we shall here be briefer. For very closely related are the topics of the doctrine of repentance and the doctrine of justification.
When the adversaries speak of faith, and say that it precedes repentance, they understand by faith, not that which justifies, but that which, in a general way, believes that God exists, that punishments have been threatened to the wicked [that there is a hell], etc. In addition to this faith we require that each one believe that his sins are remitted to him. Concerning this special faith we are disputing, and we oppose it to the opinion which bids us trust not in the promise of Christ, but in the opus operatum, of contrition, confession, and satisfactions, etc. This faith follows terrors in such a manner as to overcome them, and render the conscience pacified. To this faith we ascribe justification and regeneration, inasmuch as it frees from terrors, and brings forth in the heart not only peace and joy, but also a new life. We maintain [with the help of God we shall defend to eternity and against all the gates of hell] that this faith is truly necessary for the remission of sins, and accordingly place it among the parts of repentance. Nor does the Church of Christ believe otherwise, although our adversaries [like mad dogs] contradict us.
Moreover, to begin with, we ask the adversaries whether to receive
absolution is a part of repentance, or not. But if they separate it
from confession as they are subtile in making the distinction, we do
not see of what benefit confession is without absolution. If,
however, they do not separate the receiving of absolution from
confession, it is necessary for them to hold that faith is a part of
repentance, because absolution is not received except by faith. That
absolution, however is not received except by faith can be proved
from Paul, who teaches
Secondly, we think that the adversaries acknowledge that the
remission of sins is either a part, or the end, or, to speak in their
manner, the terminus ad quem of repentance. [For what does
repentance help if the forgiveness of sins be not obtained?]
Therefore that by which the remission of sins is received is
correctly added to the parts [must certainly be the most prominent
part] of repentance. It is very certain, however, that even though
all the gates of hell contradict us, yet the remission of sins cannot
be received except by faith alone, which believes that sins are
remitted for Christ's sake, according to
Our adversaries cry out that they are the Church, that they are following the consensus of the Church [what the Church catholic universal, holds]. But Peter also here cites in our issue the consensus of the Church: To Him give all the prophets witness, that through His name, whosoever believeth in Him, shall receive remission of sins, etc. The consensus of the prophets is assuredly to be judged as the consensus of the Church universal. [I verily think that if all the holy prophets are unanimously agreed in a declaration ( since God regards even a single prophet as an inestimable treasure), it would also be a decree, a declaration, and a unanimous strong conclusion of the universal, catholic, Christian, holy Church, and would be justly regarded as such.] We concede neither to the Pope nor to the Church the power to make decrees against this consensus of the prophets. But the bull of Leo openly condemns this article, Of the Remission of Sins and the adversaries condemn it in the Confutation. From which it is apparent what sort of a Church we must judge that of these men to be, who not only by their decrees censure the doctrine that we obtain the remission of sins by faith, not on account of our works, but on account of Christ, but who also give the command by force and the sword to abolish it, and by every kind of cruelty [like bloodhounds] to put to death good men who thus believe.
But they have authors of a great name Scotus, Gabriel, and the like,
and passages of the Fathers which are cited in a mutilated form in
the decrees. Certainly, if the testimonies are to be counted, they
win. For there is a very great crowd of most trifling writers upon
the Sententiae, who, as though they had conspired, defend these
figments concerning the merit of attrition and of works, and other
things which we have above recounted. [Aye, it is true, they are all
called teachers and authors, but by their singing you can tell what
sort of birds they are. These authors have taught nothing but
philosophy, and have known nothing of Christ and the work of God,
their books show this plainly.] But lest any one be moved by the
multitude of citations, there is no great weight in the testimonies
of the later writers, who did not originate their own writings, but
only, by compiling from the writers before them, transferred these
opinions from some books into others. They have exercised no
judgment, but just like petty judges silently have approved the
errors of their superiors, which they have not understood. Let us
not, therefore, hesitate to oppose this utterance of Peter, which
cites the consensus of the prophets, to ever so many legions of the
Sententiaries. And to this utterance of Peter the testimony of the
Holy Ghost is added. For the text speaks thus,
Thirdly, the adversaries say that sin is remitted; because an attrite or contrite person elicits an act of love to God [if we undertake from reason to love God], and by this act merits to receive the remission of sins. This is nothing but to teach the Law, the Gospel being blotted out, and the promise concerning Christ being abolished. For they require only the Law and our works, because the Law demands love. Besides they teach us to be confident that we obtain remission of sins because of contrition and love. What else is this than to put confidence in our works, not in the Word and promise of God concerning Christ? But if the Law be sufficient for obtaining the remission of sins, what need is there of the Gospel? What need is there of Christ if we obtain remission of sins because of our own work? We, on the other hand call consciences away from the Law to the Gospel, and from confidence in their own works to confidence in the promise and Christ, because the Gospel presents to us Christ, and promises freely the remission of sins for Christ's sake. In this promise it bids us trust, namely, that for Christ's sake we are reconciled to the Father, and not for the sake of our own contrition or love. For there is no other Mediator or Propitiator than Christ. Neither can we do the works of the Law unless we have first been reconciled through Christ. And if we would do anything, yet we must believe that not for the sake of these works, but for the sake of Christ, as Mediator and Propitiator, we obtain the remission of sins.
Yea, it is a reproach to Christ and a repeal of the Gospel to believe
that we obtain the remission of sins on account of the Law, or
otherwise than by faith in Christ. This method also we have
discussed above in the chapter Of Justification, where we declared
why we confess that men are justified by faith, not by love.
Therefore the doctrine of the adversaries, when they teach that by
their own contrition and love men obtain the remission of sins, and
trust in this contrition and love, is merely the doctrine of the Law
and of that, too, as not understood [which they do not understand
with respect to the kind of love towards God which it demands], just
as the Jews looked upon the veiled face of Moses. For let us imagine
that love is present, let us imagine that works are present, yet
neither love nor works can a propitiation for sin [or be of as much
value as Christ]. And they cannot even be opposed to the wrath and
judgment of God, according to
For these reasons Paul contends that we are not justified by the Law,
and he opposes to the Law the promise of the remission of sins which
is granted for Christ's sake and teaches that we freely receive the
remission of sins for Christ's sake. Paul calls us away from the Law
to this promise. Upon this promise he bids us look [and regard the
Lord Christ our treasure], which certainly will be void if we are
justified by the Law before we are justified through the promise, or
if we obtain the remission of sins on account of our own
righteousness. But it is evident that the promise was given us and
Christ was tendered to us for the very reason that we cannot do the
works of the Law. Therefore it is necessary that we are reconciled
by the promise before we do the works of the Law. The promise,
however, is received only by faith. Therefore it is necessary for
contrite persons to apprehend by faith the promise of the remission
of sins granted for Christ's sake, and to be confident that freely
for Christ's sake they have a reconciled Father. This is the meaning
of Paul,
We would cite more testimonies if they were not obvious to every godly reader in the Scriptures. And we do not wish to be too prolix, in order that this ease may be the more readily seen through. Neither, indeed, is there any doubt that the meaning of Paul is what we are defending, namely, that by faith we receive the remission of sins for Christ's sake, that by faith we ought to oppose to God's wrath Christ as Mediator, and not our works. Neither let godly minds be disturbed, even though the adversaries find fault with the judgments of Paul. Nothing is said so simply that it cannot be distorted by caviling. We know that what we have mentioned is the true and genuine meaning of Paul, we know that this our belief brings to godly consciences [in agony of death and temptation] sure comfort, without which no one can in God's judgment.
Therefore let these pharisaic opinions of the adversaries be rejected,
namely, that we do not receive by faith the remission of sins, but
that it ought to be merited by our love and works; that we ought to
oppose our love and our works to the wrath of God. Not of the Gospel,
but of the Law is this doctrine, which feigns that man is justified
by the Law before he has been reconciled through Christ to God, since
Christ says,
Lastly, when will conscience be pacified if we receive remission of
sins on the ground that we love, or that we do the works of the Law?
For the Law will always accuse us, because we never satisfy God's Law.
Just as Paul says,
We have declared for what reasons we assigned to repentance these two parts, contrition and faith. And we have done this the more readily because many expressions concerning repentance are published which are cited in a mutilated form from the Fathers [Augustine and the other ancient Fathers], and which the adversaries have distorted in order to put faith out of sight. Such are: Repentance is to lament past evils, and not to commit again deeds that ought to be lamented. Again: Repentance is a kind of vengeance of him who grieves, thus punishing in himself what he is sorry for having committed. In these passages no mention is made of faith. And not even in the schools, when they interpret, is anything added concerning faith. Therefore, in order that the doctrine of faith might be the more conspicuous, we have enumerated it among the parts of repentance. For the actual fact shows that those passages which require contrition or good works, and make no mention of justifying faith, are dangerous [as experience proves]. And prudence can justly be desired in those who have collected these centos of the "Sentences" and decrees. For since the Fathers speak in some places concerning one part, and in other places concerning another part of repentance, it would have been well to select and combine their judgments not only concerning one part, but concerning both, i.e., concerning contrition and faith.
For Tertullian speaks excellently concerning faith, dwelling upon the
oath in the prophet,
Article VI: Of Confession and Satisfaction.
Good men can easily judge that it is of the greatest importance that the true doctrine concerning the abovementioned parts, namely, contrition and faith, be preserved. [For the great fraud of indulgences, etc., and the preposterous doctrines of the sophists have sufficiently taught us what great vexation and danger arise therefrom if a foul stroke is here made. How many a godly conscience under the Papacy sought with great labor the true way, and in the midst of such darkness did not find it!] Therefore, we have always been occupied more with the elucidation of these topics, and have disputed nothing as yet concerning confession and satisfaction. For we also retain confession, especially on account of the absolution, as being the word of God which, by divine authority, the power of the keys pronounces upon individuals. Therefore it would be wicked to remove private absolution from the Church. Neither do they understand what the remission of sins or the power of the keys is, if there are any who despise private absolution. But in reference to the enumeration of offenses in confession, we have said above that we hold that it is not necessary by divine right. For the objection, made by some, that a judge ought to investigate a ease before he pronounces upon it, pertains in no way to this subject; because the ministry of absolution is favor or grace, it is not a legal process, or law. [For God is the Judge, who has committed to the apostles, not the office of judges, but the administration of grace namely, to acquit those who desire, etc.] Therefore ministers in the Church have the command to remit sin, they have not the command to investigate secret sins. And indeed, they absolve from those that we do not remember; for which reason absolution, which is the voice of the Gospel remitting sins and consoling consciences, does not require judicial examination.
And it is ridiculous to transfer hither the saying of Solomon,
But let us omit such matters as these. At different times in the
Psalms mention is made of confession, as,
Again, our adversaries will condemn many most generally received teachers if they will contend that in confession an enumeration of offenses is necessary according to divine Law. For although we approve of confession, and judge that some examination is of advantage in order that men may be the better instructed [young and inexperienced persons be questioned], yet the matter must be so controlled that snares are not cast upon consciences, which never will be tranquil if they think that they cannot obtain the remission of sins unless this precise enumeration be made. That which the adversaries have expressed in the Confutation is certainly most false, namely, that a full confession is necessary for salvation. For this is impossible. And what snares they here cast upon the conscience when they require a full confession! For when will conscience be sure that the confession is complete? In the Church-writers mention is made of confession, but they do not speak of this enumeration of secret offenses, but of the rite of public repentance. For as the fallen or notorious [those guilty of public crimes] were not received without fixed satisfactions [without a public ceremony or reproof], they made confession on this account to the presbyters, in order that satisfactions might be prescribed to them according to the measure of their offenses. This entire matter contained nothing similar to the enumeration concerning which we are disputing. This confession was made, not because the remission of sins before God could not occur without it, but because satisfactions could not be prescribed unless the kind of offense were first known. For different offenses had different canons.
And from this rite of public repentance there has been left the word "satisfaction." For the holy Fathers were unwilling to receive the fallen or the notorious, unless as far as it was possible, their repentance had been first examined into and exhibited publicly. And there seem to have been many causes for this. For to chastise those who had fallen served as an example, just as also the gloss upon the degrees admonishes, and it was improper immediately to admit notorious men to the communion [without their being tested]. These customs have long since grown obsolete. Neither is it necessary to restore them, because they are not necessary for the remission of sins before God. Neither did the Fathers hold this, namely, that men merit the remission of sins through such customs or such works, although these spectacles [such outward ceremonies] usually lead astray the ignorant to think that by these works they merit the remission of sins before God. But if any one thus holds, he holds to the faith of a Jew and heathen. For also the heathen had certain expiations for offenses through which they imagined to be reconciled to God. Now, however, although the custom has become obsolete, the name satisfaction still remains, and a trace of the custom also remains of prescribing in confession certain satisfactions, which they define as works that are not due. We call them canonical satisfactions. Of these we hold, just as of the enumeration, that canonical satisfactions [these public ceremonies] are not necessary by divine Law for the remission of sins, just as those ancient exhibitions of satisfactions in public repentance were not necessary by divine Law for the remission of sins. For the belief concerning faith must be retained, that by faith we obtain remission of sins for Christ's sake, and not for the sake of our works that precede or follow [when we are converted or born anew in Christ]. And for this reason we have discussed especially the question of satisfactions, that by submitting to them the righteousness of faith be not obscured, or men think that for the sake of these works they obtain remission of sins. And many sayings that are current in the schools aid the error, such as that which they give in the definition of satisfaction, namely, that it is wrought for the purpose of appeasing the divine displeasure.
But, nevertheless, the adversaries acknowledge that satisfactions are of no profit for the remission of guilt. Yet they imagine that satisfactions are of profit in redeeming from the punishments, whether of purgatory or other punishments. For thus they teach that in the remission of sins, God [without means, alone] remits the guilt, and yet, because it belongs to divine justice to punish sin, that He commutes eternal into temporal punishment. They add further that a part of this temporal punishment is remitted by the power of the keys, but that the rest is redeemed by means of satisfactions. Neither can it be understood of what punishments a part is remitted by the power of the keys, unless they say that a part of the punishments of purgatory is remitted, from which it would follow that satisfactions are only punishments redeeming from purgatory. And these satisfactions, they say, avail even though they are rendered by those who have relapsed into mortal sin, as though indeed the divine displeasure could be appeased by those who are in mortal sin. This entire matter is fictitious, and recently fabricated without the authority of Scripture and the old writers of the Church. And not even Longobardus speaks in this way of satisfactions. The scholastics saw that there were satisfactions in the Church; and they did not notice that these exhibitions had been instituted both for the purpose of example, and for testing those who desired to be received by the Church. In a word, they did not see that it was a discipline, and entirely a secular matter. Accordingly, they superstitiously imagined that these avail not for discipline before the Church, but for appeasing God. And just as in other places they frequently, with great inaptness, have confounded spiritual and civil matters [the kingdom of Christ, which is spiritual, and the kingdom of the world, and external discipline], the same happens also with regard to satisfactions. But the gloss on the canons at various places testifies that these observances were instituted for the sake of church discipline [should serve alone for an example before the Church].
Let us see, moreover, how in the Confutation which they had the
presumption to obtrude upon His Imperial Majesty, they prove these
figments of theirs. They cite many passages from the Scriptures, in
order to impose upon the inexperienced, as though this subject which
was unknown even in the time of Longobard, had authority from the
Scriptures. They bring forward such passages as these: Bring forth,
therefore, fruits meet for repentance,
May God put to confusion these godless sophists who so wickedly distort God's Word to their own most vain dreams! What good man is there who is not moved by such indignity?" Christ says, Repent, the apostles preach repentance; therefore eternal punishments are compensated by the punishments of purgatory; therefore the keys have the power to remit part of the punishments of purgatory; therefore satisfactions redeem the punishments of purgatory"! Who has taught these asses such logic? Yet this is neither logic nor sophistry, but cunning trickery. Accordingly, they appeal to the expression repent in such a way that, when the inexperienced hear such a passage cited against us they may derive the opinion that we deny the entire repentance. By these arts they endeavor to alienate minds and to enkindle hatred, so that the inexperienced may cry out against us [Crucify! crucify!], that such pestilent heretics as disapprove of repentance should be removed from their midst. [Thus they are publicly convicted of being liars in this matter.]
But we hope that among good men these calumnies [and misrepresentations of Holy Scripture] may make little headway. And God will not long endure such impudence and wickedness. [They will certainly be consumed by the First and Second Commandments.] Neither has the Pope of Rome consulted well for his own dignity in employing such patrons, because he has entrusted a matter of the greatest importance to the judgment of these sophists. For since we include in the Confession almost the sum of the entire Christian doctrine, judges should have been appointed to make a declaration concerning matters so important and so many and various, whose learning and faith would have been more approved than that of these sophists who have written this Confutation. It was particularly becoming for you, O Campegius, in accordance with your wisdom, to have taken care that in regard to matters of such importance they should write nothing which either at this time or with posterity might seem to be able to diminish regard for the Roman See. If the Roman See judges it right that all nations should acknowledge her as mistress of the faith, she ought to take pains that learned and uncorrupt men make investigation concerning matters of religion. For what will the world judge if at any time the writing of the adversaries be brought to light? What will posterity judge concerning these reproachful judicial investigations? You see, O Campegius, that these are the last times, in which Christ predicted that there would be the greatest danger to religion. You, therefore, who ought, as it were, to sit on the watch-tower and control religious matters, should in these times employ unusual wisdom and diligence. There are many signs which, unless you heed them, threaten a change to the Roman state. And you make a mistake if you think that Churches should be retained only by force and arms. Men ask to be taught concerning religion. How many do you suppose there are, not only in Germany, but also in England, in Spain, in France, in Italy, and finally even in the city of Rome, who, since they see that controversies have arisen concerning of the greatest importance, are beginning here and there to doubt, and to be silently indignant that you refuse to investigate and judge aright subjects of such weight as these; that you do not deliver wavering consciences; that you only bid us be overthrown and annihilated by arms? There are many good men to whom this doubt is more bitter than death. You do not consider sufficiently how great a subject religion is, if you think that good men are in anguish for a slight cause whenever they begin to doubt concerning any dogma. And this doubt can have no other effect than to produce the greatest bitterness of hatred against those who, when they ought to heal consciences, plant themselves in the way of the explanation of the subject. We do not here say that you ought to fear God's judgment. For the hierarchs think that they can easily provide against this, for since they hold the keys, of course they can open heaven for themselves whenever they wish. We are speaking of the judgments of men and the silent desires of all nations, which, indeed, at this time require that these matters be investigated and decided in such a manner that good minds may be healed and freed from doubt. For, in accordance with your wisdom, you can easily decide what will take place if at any time this hatred against you should break forth. But by this favor you will be able to bind to yourself all nations, as all sane men regard it as the highest and most important matter, if you heal doubting consciences. We have said these things not because we doubt concerning our Confession. For we know that it is true, godly, and useful to godly consciences. But it is likely that there are many in many places who waver concerning matters of no light importance, and yet do not hear such teachers as are able to heal their consciences.
But let us return to the main point. The Scriptures cited by the
adversaries speak in no way of canonical satisfactions, and of the
opinions of the scholastics, since it is evident that the latter were
only recently born. Therefore it is pure slander when they distort
Scripture to their own opinions. We say that good fruits, good works
in every kind of life, ought to follow repentance, i.e., conversion
or regeneration [the renewal of the Holy Ghost in the heart].
Neither can there be true conversion or true contrition where
mortifications of the flesh and good fruits do not follow [if we do
not externally render good works and Christian patience]. True
terrors, true griefs of mind, do not allow the body to indulge in
sensual pleasures, and true faith is not ungrateful to God, neither
does it despise God's commandments. In a word, there is no inner
repentance unless it also produces outwardly mortifications of the
flesh. We say also that this is the meaning of John when he says,
Many arguments, likewise, can be collected to show that these passages of Scripture pertain in no way to scholastic satisfactions. These men imagine that satisfactions are works that are not due [which we are not obliged to do]; but Scripture, in these passages, requires works that are due [which we are obliged to do]. For this word of Christ, Repent, is the word of a commandment. Likewise the adversaries write that if any one who goes to confession should refuse to undertake satisfactions, he does not sin, but will pay these penalties in purgatory. Now the following passages are, without controversy, precepts pertaining to this life: Repent; Bring forth fruits meet for repentance; Yield your members servants to righteousness. Therefore they cannot be distorted to the satisfactions which it is permitted to refuse. For to refuse God's commandments is not permitted. [For God's commands are not thus left to our discretion.] Thirdly, indulgences remit these satisfactions, as is taught by the Chapter, De Poenitentiis et Remissione, beginning Quum ex eo, etc. But indulgences do not free us from the commandments: Repent; Bring forth fruits meet for repentance. Therefore it is manifest that these passages of Scripture have been wickedly distorted to apply to canonical satisfactions. See further what follows. If the punishments of purgatory are satisfactions, or satispassions [sufferings sufficient], or if satisfactions are a redemption of the punishments of purgatory, do these passages also give commandment that souls be punished in purgatory? [The above-cited passages of Christ and Paul must also show and prove that souls enter purgatory and there suffer pain.] Since this must follow from the opinions of the adversaries, these passages should be interpreted in a new way [these passages should put on new coats]: Bring forth fruits meet for repentance; Repent, i.e., suffer the punishments of purgatory after this life. But we do not care about refuting in more words these absurdities of the adversaries. For it is evident that Scripture speaks of works that are due, of the entire newness of life, and not of these observances of works that are not due, of which the adversaries speak. And yet, by these figments they defend orders [of monks], the sale of Masses and infinite observances, namely, as works which, if they do not make satisfaction for guilt, yet make satisfaction for punishment.
Since, therefore, the passages of Scripture cited do not say that
eternal punishments are to be compensated by works that are not due,
the adversaries are rash in affirming that these satisfactions are
compensated by canonical satisfactions. Nor do the keys have the
command to commute some punishments, and likewise to remit a part of
the punishments. For where are such things [dreams and lies] read in
the Scriptures? Christ speaks of the remission of sins when He says
Besides, the death of Christ is a satisfaction not only for guilt,
but also for eternal death, according to
In the second place, repentance and grace are obscured. For eternal
death is not atoned for by this compensation of works because it is
idle, and does not in the present life taste of death. Something
else must be opposed to death when it tries us. For just as the
wrath of God is overcome by faith in Christ, so death is overcome by
faith in Christ. Just as Paul says,
But the adversaries object that vengeance or punishment is necessary
for repentance, because Augustine says that repentance is vengeance
punishing, etc.. We grant that vengeance or punishment is necessary
in repentance, yet not as merit or price, as the adversaries imagine
that satisfactions are. But vengeance is in repentance formally, i.e.,
because regeneration itself occurs by a perpetual mortification of
the oldness of life. The saying of Scotus may indeed be very
beautiful, that poenitentia is so called because it is, as it were,
poenae tenentia, holding to punishment. But of what punishment, of
what vengeance, does Augustine speak? Certainly of true punishment,
of true vengeance, namely, of contrition, of true terrors. Nor do we
here exclude the outward mortifications of the body, which follow
true grief of mind. The adversaries make a great mistake if they
imagine that canonical satisfactions [their juggler's tricks,
rosaries, pilgrimages, and such like] are more truly punishments than
are true terrors in the heart. It is most foolish to distort the
name of punishment to these frigid satisfactions, and not to refer
them to those horrible terrors of conscience of which David says,
But they say that it belongs to God's justice to punish sin. He
certainly punishes it in contrition, when in these terrors He shows
His wrath. Just as David indicates when he prays,
They oppose the example of Adam, and also of David, who was punished for his adultery. From these examples they derive the universal rule that peculiar temporal punishments in the remission of sins correspond to individual sins. It has been said before that saints suffer punishments, which are works of God; they suffer contrition or terrors, they also suffer other common afflictions. Thus, for example, some suffer punishments of their own that have been imposed by God. And these punishments pertain in no way to the keys because the keys neither can impose nor remit them, but God, without the ministry of the keys, imposes and remits them [as He will].
Neither does the universal rule follow: Upon David a peculiar punishment was imposed, therefore, in addition to common afflictions, there is another punishment of purgatory, in which each degree corresponds to each sin. Where does Scripture teach that we cannot be freed from eternal death except by the compensation of certain punishments in addition to common afflictions? But, on the other hand, it most frequently teaches that the remission of sins occurs freely for Christ's sake, that Christ is the Victor of sin and death. Therefore the merit of satisfaction is not to be patched upon this. And although afflictions still remain, yet Scripture interprets these as the mortifications of present sin [to kill and humble the old Adam], and not as the compensations of eternal death or as prices for eternal death.
Job is excused that he was not afflicted on account of past evil
deeds, therefore afflictions are not always punishments or signs of
wrath. Yea, terrified consciences are to be taught that other ends
of afflictions are more important [that they should learn to regard
troubles far differently, namely, as signs of grace], lest they think
that they are rejected by God when in afflictions they see nothing
but God's punishment and anger. The other more important ends are to
be considered namely, that God is doing His strange work so that He
may he able to do His own work, etc., as Isaiah teaches in a long
discourse, chap. 28. And when the disciples asked concerning the
blind man who sinned,
Thus Paul says,
Nor, indeed, are common calamities [as war, famine, and similar
calamities], properly speaking, removed by these works of canonical
satisfactions, i.e., by these works of human traditions, which, they
say, avail ex opere operato, in such a way that, even though they
are wrought in mortal sin, yet they redeem from the punishments.
[And the adversaries themselves confess that they impose
satisfactions, not on account of such common calamities but on
account of purgatory; hence, their satisfactions are pure
imaginations and dreams.] And when the passage of Paul,
Moreover, the making mention, by the Fathers, of satisfaction, and the framing of canons by the councils, we have said above was a matter of church-discipline instituted on account of the example. Nor did they hold that this discipline is necessary for the remission either of the guilt or of the punishment. For if some of them made mention of purgatory, they interpret it not as compensation for eternal punishment [which only Christ makes], not as satisfaction, but as purification of imperfect souls. Just as Augustine says that venial [daily] offenses are consumed i.e., distrust towards God and other similar dispositions are mortified. Now and then the writers transfer the term satisfaction from the rite itself or spectacle, to signify true mortification. Thus Augustine says: True satisfaction is to cut off the causes of sin, i.e., to mortify the flesh, likewise to restrain the flesh, not in order that eternal punishments may be compensated for but so that the flesh may not allure to sin.
Thus concerning restitution, Gregory says that repentance is false if
it does not satisfy those whose property we have taken. For he who
still steals does not truly grieve that he has stolen or robbed. For
he is a thief or robber, so long as he is the unjust possessor of the
property of another. This civil satisfaction is necessary, because
it is written
Likewise, the Fathers wrote that it is sufficient if once in life this public or ceremonial penitence occur, about which the canons concerning satisfactions have been made. Therefore it can be understood that they held that these canons are not necessary for the remission of sins. For in addition to this ceremonial penitence, they frequently wish that penitence be rendered otherwise, where canons of satisfactions were not required.
The composers of the Confutation write that the abolition of satisfactions contrary to the plain Gospel is not to be endured. We, therefore, have thus far shown that these canonical satisfactions, i. e., works not due and that are to be performed in order to compensate for punishment, have not the command of the Gospel. The subject itself shows this. If works of satisfaction are works which are not due, why do they cite the plain Gospel? For if the Gospel would command that punishments be compensated for by such works, the works would already be due. But thus they speak in order to impose upon the inexperienced, and they cite testimonies which speak of works that are due, although they themselves in their own satisfactions prescribe works that are not due. Yea, in their schools they themselves concede that satisfactions can be refused without [mortal] sin. Therefore they here write falsely that we are compelled by the plain Gospel to undertake these canonical satisfactions.
But we have already frequently testified that repentance ought to
produce good fruits: and what the good fruits are the [Ten]
Commandments teach, namely, [truly and from the heart most highly to
esteem, fear, and love God, joyfully to call upon Him in need],
prayer, thanksgiving, the confession of the Gospel [hearing this
Word], to teach the Gospel, to obey parents and magistrates, to be
faithful to one's calling, not to kill, not to retain hatred, but to
be forgiving [to be agreeable and kind to one's neighbor], to give to
the needy, so far as we can according to our means, not to commit
fornication or adultery, but to restrain and bridle and chastise the
flesh, not for a compensation of eternal punishment, but so as not to
obey the devil, or offend the Holy Ghost, likewise, to speak the
truth. These fruits have God's injunction, and ought to be brought
forth for the sake of God's glory and command; and they have their
rewards also. But that eternal punishments are not remitted except
on account of the compensation rendered by certain traditions or by
purgatory, Scripture does not teach. Indulgences were formerly
remission of these public observances, so that men should not be
excessively burdened. But if, by human authority, satisfactions and
punishments can be remitted, this compensation, therefore, is not
necessary by divine Law, for a divine Law is not annulled by human
authority. Furthermore, since the custom has now of itself become
obsolete and the bishops have passed it by in silence, there is no
necessity for these remissions. And yet the name indulgences
remained. And just as satisfactions were understood not with
reference to external discipline, but with reference to the
compensation of punishment, so indulgences were incorrectly
understood to free souls from purgatory. But the keys have not the
power of binding and loosing except upon earth, according to
We have set forth the sum of our doctrine concerning repentance, which we certainly know is godly and salutary to good minds [and highly necessary]. And if good men will compare our [yea, Christ's and His apostles'] doctrine with the very confused discussions of our adversaries, they will perceive that the adversaries have omitted the doctrine [without which no one can teach or learn anything that is substantial and Christian] concerning faith justifying and consoling godly hearts. They will also see that the adversaries invent many things concerning the merits of attrition, concerning the endless enumeration of offenses, concerning satisfactions, they say things [that touch neither earth nor heaven] agreeing neither with human nor divine law, and which not even the adversaries themselves can satisfactorily explain.
Article XIII (VII): Of the Number and Use of the Sacraments.
In the Thirteenth Article the adversaries approve our statement that the Sacraments are not only marks of profession among men, as some imagine, but that they are rather signs and testimonies of God's will toward us, through which God moves hearts to believe [are not mere signs whereby men may recognize each other, as the watchword in war, livery, etc., but are efficacious signs and sure testimonies, etc.]. But here they bid us also count seven sacraments. We hold that it should be maintained that the matters and ceremonies instituted in the Scriptures, whatever the number, be not neglected. Neither do we believe it to be of any consequence, though, for the purpose of teaching, different people reckon differently, provided they still preserve aright the matters handed down in Scripture. Neither have the ancients reckoned in the same manner. [But concerning this number of seven sacraments, the fact is that the Fathers have not been uniform in their enumeration, thus also these seven ceremonies are not equally necessary.]
If we call Sacraments rites which have the command of God and to
which the promise of grace has been added, it is easy to decide what
are properly Sacraments. For rites instituted by men will not in
this way be Sacraments properly so called. For it does not belong to
human authority to promise grace. Therefore signs instituted without
God's command are not sure signs of grace, even though they perhaps
instruct the rude [children or the uncultivated], or admonish as to
something [as a painted cross]. Therefore Baptism, the Lord's Supper,
and Absolution, which is the Sacrament of Repentance, are truly
Sacraments. For these rites have God's command and the promise of
grace, which is peculiar to the New Testament. For when we are
baptized, when we eat the Lord's body, when we are absolved, our
hearts must be firmly assured that God truly forgives us for Christ's
sake. And God, at the same time, by the Word and by the rite, moves
hearts to believe and conceive faith, just as Paul says,
Confirmation and Extreme Unction are rites received from the Fathers which not even the Church requires as necessary to salvation, they do not have God's command. Therefore it is not useless to distinguish these rites from the former, which have God's express command and a clear promise of grace.
The adversaries understand priesthood not of the ministry of the Word,
and administering the Sacraments to others, but they understand it
as referring to sacrifice, as though in the New Testament there ought
to be a priesthood like the Levitical, to sacrifice for the people,
and merit the remission of sins for others. We teach that the
sacrifice of Christ dying on the cross has been sufficient for the
sins of the whole world, and that there is no need, besides, of other
sacrifices, as though this were not sufficient for our sins. Men,
accordingly, are justified not because of any other sacrifices, but
because of this one sacrifice of Christ, if they believe that they
have been redeemed by this sacrifice. They are accordingly called
priests, not in order to make any sacrifices for the people as in the
Law so that by these they may merit remission of sins for the people;
but they are called to teach the Gospel and administer the Sacraments
to the people. Nor do we have another priesthood like the Levitical,
as the Epistle to the Hebrews sufficiently teaches. But if
ordination be understood as applying to the ministry of the Word, we
are not unwilling to call ordination a sacrament. For the ministry
of the Word has God's command and glorious promises,
Matrimony was not first instituted in the New Testament, but in the beginning, immediately on the creation of the human race. It has, moreover, God's command; it has also promises, not indeed properly pertaining to the New Testament, but pertaining rather to the bodily life. Wherefore, if any one should wish to call it a sacrament, he ought still to distinguish it from those preceding ones [the two former ones], which are properly signs of the New Testament, and testimonies of grace and the remission of sins. But if marriage will have the name of sacrament for the reason that it has God's command other states or offices also, which have God's command, may be called sacraments, as, for example, the magistracy.
Lastly, if among the Sacraments all things ought to be numbered which have God's command, and to which promises have been added, why do we not add prayer, which most truly can be called a sacrament? For it has both God's command and very many promises and if placed among the Sacraments, as though in a more eminent place, it would invite men to pray. Alms could also be reckoned here, and likewise afflictions, which are even themselves signs, to which God has added promises. But let us omit these things. For no prudent man will strive greatly concerning the number or the term, if only those objects still be retained which have God's command and promises.
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,
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 Masses, 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,
Article XIV: Of Ecclesiastical Order.
The Fourteenth Article, in which we say that in the Church the administration of the Sacraments and Word ought to be allowed no one unless he be rightly called, they receive, but with the proviso that we employ canonical ordination. Concerning this subject we have frequently testified in this assembly that it is our greatest wish to maintain church-polity and the grades in the Church [old church-regulations and the government of bishops], even though they have been made by human authority [provided the bishops allow our doctrine and receive our priests]. For we know that church-discipline was instituted by the Fathers, in the manner laid down in the ancient canons with a good and useful intention. But the bishops either compel our priests to reject and condemn this kind of doctrine which we have confessed, or, by a new and unheard-of cruelty, they put to death the poor innocent men. These causes hinder our priests from acknowledging such bishops. Thus the cruelty of the bishops is the reason why the canonical government, which we greatly desired to maintain, is in some places dissolved. Let them see to it how they will give an account to God for dispersing the Church. In this matter our consciences are not in danger, because since we know that our Confession is true, godly, and catholic, we ought not to approve the cruelty of those who persecute this doctrine. And we know that the Church is among those who teach the Word of God aright, and administer the Sacraments aright and not with those who not only by their edicts endeavor to efface God'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 God 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.
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 instituted to appease God, 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 pass, 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 God's wrath. But
Christ clearly says,
We have above discussed at length that men are justified by faith
when they believe that they have a reconciled God, 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
However, what need is there of a long discussion? No tradition was
instituted by the holy Fathers with the design that it should merit
the remission of sins, or righteousness, but they have been
instituted for the sake of good order in the Church and for the sake
of tranquillity. And when any one wishes to institute certain works
to merit the remission of sins, or righteousness, how will he know
that these works please God since he has not the testimony of God's
Word? How, without God's command and Word, will he render men
certain of God's will? Does He not everywhere in the prophets
prohibit men from instituting, without His commandment, peculiar
rites of worship? In
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 God, devised by human authority rejecting Christ, just as the kingdom of Mahomet has services and works through which it wishes to be justified before God; nor does it hold that men are gratuitously justified before God 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 instituted by men should everywhere be alike. Daniel, 11, 38, indicates that new human services will be the very form and constitution of the kingdom of Antichrist. For he says thus: But in his estate shall he honor the god of forges; and a god 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 god 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 assemble; 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 God with gold and silver and precious stones [as Daniel says], i.e., to hold that God 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 God, 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 God are obscured; these works arrogate to themselves the title of a perfect and spiritual life, and are far preferred to the works of God'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 assurance and peace]. Meanwhile, he deeply deplores the dangers to godly 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 God, and let us know, first of all that these neither merit before God 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 instituted, do not justify, how much less do human traditions justify!
Neither have the bishops the power to institute services, as though
they justified, or were necessary for justification. Yea, the
apostles,
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 God 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 Masses. 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 passages 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 God has required as the highest in the First and the Second Commandment, namely, to preach the Word of God. For the ministry is the highest office in the Church. Now, if this worship is omitted, how can there be knowledge of God, the doctrine of Christ, or the Gospel,] But the chief service of God 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 God, 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 God, 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 chastity; of all the offices of love. From this condition of the churches it may be judged that we diligently maintain church-discipline and godly 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 God exercises us [when God breaks our will, inflicts the cross
and trouble]. In these we must obey God's will, as Paul says,
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 godly 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 assembly 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.
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 God 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 God, the fear of God 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 association. And these questions wonderfully
exercised Origen, Nazianzen, 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,
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 God, 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.
With what praises have they brought forward this communion of
property, as though it were evangelical! But these praises have the
greatest danger, especially since they differ much from the
Scriptures. For Scripture does not command that property be common,
but the Law of the Decalog, when it says,
This entire topic concerning civil affairs has been so clearly set forth by our theologians that very many good men occupied in the state and in business have declared that they have been greatly benefited, who before, troubled by the opinion of the monks, were in doubt as to whether the Gospel allowed these civil offices and business. Accordingly, we have recounted these things in order that those without also may understand that by the kind of doctrine which we follow, the authority of magistrates and the dignity of all civil ordinances are not undermined, but are all the more strengthened [and that it is only this doctrine which gives true instruction as to how eminently glorious an office, full of good Christian works, the office of rulers is]. The importance of these matters was greatly obscured previously by those silly monastic opinions, which far preferred the hypocrisy of poverty and humility to the state and the family, although these have God's command, while this Platonic communion [monasticism] has not God's command.
Article XVII: Of Christ's Return to Judgment.
The Seventeenth Article the adversaries receive without exception, in which we confess that at the consummation of the world Christ shall appear, and shall raise up all the dead, and shall give to the godly eternal life and eternal joys, but shall condemn the ungodly to be punished with the devil without end.
Article XVIII: Of Free Will.
The Eighteenth Article, Of Free Will, the adversaries receive,
although they add some testimonies not at all adapted to this case.
They add also a declamation that neither, with the Pelagians, is too
much to be granted to the free will, nor, with the Manicheans, is all
freedom to be denied it. Very well; but what difference is there
between the Pelagians and our adversaries, since both hold that
without the Holy Ghost men can love God and perform God's
commandments with respect to the substance of the acts, and can merit
grace and justification by works which reason performs by itself,
without the Holy Ghost? How many absurdities follow from these
Pelagian opinions, which are taught with great authority in the
schools! These Augustine, following Paul, refutes pith great
emphasis, whose judgment we have recounted above in the article Of
Justification. (See p. 119 and 153.) Nor, indeed, do we deny liberty
to the human will. The human will has liberty in the choice of works
and things which reason comprehends by itself. It can to a certain
extent render civil righteousness or the righteousness of works; it
can speak of God, offer to God a certain service by an outward work,
obey magistrates, parents; in the choice of an outward work it can
restrain the hands from murder, from adultery, from theft. Since
there is left in human nature reason and judgement concerning objects
subjected to the senses, choice between these things, and the liberty
and power to render civil righteousness, are also left. For
Scripture calls this the righteousness of the flesh which the carnal
nature, i.e., reason renders by itself, without the Holy Ghost.
Although the power of concupiscence is such that men more frequently
obey evil dispositions than sound judgment. And the devil, who is
efficacious in the godless, as Paul says
Therefore, although we concede free will the liberty and power to
perform the outward works of the Law, yet we do not ascribe to free
will these spiritual matters, namely, truly to fear God, truly to
believe God, truly to be confident and hold that God regards us,
hears us, forgives us, etc. These are the true works of the First
Table, which the heart cannot render without the Holy Ghost, as Paul
says,
Therefore such a distribution is of advantage in which civil righteousness is ascribed to the free will and spiritual righteousness to the governing of the Holy Ghost in the regenerate. For thus the outward discipline is retained, because all men ought to know equally, both that God requires this civil righteousness [God will not tolerate indecent, wild, reckless conduct], and that, in a measure, we can afford it. And yet a distinction is shown between human and spiritual righteousness, between philosophical doctrine and the doctrine of the Holy Ghost and it can be understood for what there is need of the Holy Ghost. Nor has this distribution been invented by us, but Scripture most clearly teaches it. Augustine also treats of it, and recently it has been well treated of by William of Paris, but it has been wickedly suppressed by those who have dreamt that men can obey God's Law without the Holy Ghost, but that the Holy Ghost is given in order that, in addition, it may be considered meritorious.
Article XIX: Of the Cause of Sin.
The Nineteenth Article the adversaries receive, in which we confess
that, although God only and alone has framed all nature, and
preserves all things which exist, yet [He is not the cause of sin,
but] the cause of sin is the will in the devil and men turning itself
away from God, according to the saying of Christ concerning the devil,
Article XX: Of Good Works.
In the Twentieth Article they distinctly lay down these words, namely,
that they reject and condemn our statement that men do not merit the
remission of sins by good works. [Mark this well!] They clearly
declare that they reject and condemn this article. What is to be
said on a subject so manifest? Here the framers of the Confutation
openly show by what spirit they are led. For what in the Church is
more certain than that the remission of sins occurs freely for
Christ's sake, that Christ, and not our works, is the propitiation
for sins, as Peter says,
Therefore the blasphemy of ascribing Christ's honor to our works is not to be endured. These theologians are now entirely without shame if they dare to bring such an opinion into the Church. Nor do we doubt that His Most Excellent Imperial Majesty and very many of the princes would not have allowed this passage to remain in the Confutation if they had been admonished of it. Here we could cite infinite testimonies from Scripture and from the Fathers [that this article is certainly divine and true, and this is the sacred and divine truth. For there is hardly a syllable, hardly a leaf in the Bible, in the principal books of the Holy Scriptures where this is not clearly stated.] But also above we have said enough on this subject. And there is no need of more testimonies for one who knows why Christ has been given to us, who knows that Christ is the propitiation for our sins. [God-fearing, pious hearts that know well why Christ has been given, who for all the possessions and kingdoms of the world would not be without Christ as our only Treasure, our only Mediator and Redeemer must here be shocked and terrified that God's holy Word and Truth should be so openly despised and condemned by poor men.] Isaiah says, 53, 6: The Lord hath laid on Him the iniquities of us all. The adversaries, on the other hand, [accuse Isaiah and the entire Bible of lying and teach that God lays our iniquities not on Christ, but on our [beggarly] works. Neither are we disposed to mention here the sort of works [rosaries, pilgrimages, and the like] which they teach. We see that a horrible decree has been prepared against us, which would terrify us still more if we were contending concerning doubtful or trifling subjects. Now, since our consciences understand that by the adversaries the manifest truth is condemned, whose defense is necessary for the Church and increases the glory of Christ, we easily despise the terrors of the world, and with a strong spirit will bear whatever is to be suffered for the glory of Christ and the advantage of the Church. Who would not rejoice to die in the confession of such articles as that we obtain the remission of sins by faith freely for Christ's sake, that we do not merit the remission of sins by our works? [Experience shows—and the monks themselves must admit it—that] The consciences of the pious will have no sufficiently sure consolation against the terrors of sin and of death, and against the devil soliciting to despair [and who in a moment blows away all our works like dust], if they do not know that they ought to be confident that they have the remission of sins freely for Christ's sake. This faith sustains and quickens hearts in that most violent conflict with despair [in the great agony of death, in the great anguish, when no creature can help, yea, when we must depart from this entire visible creation into another state and world, and must die].
Therefore the cause is one which is worthy that for its sake we
should refuse no danger. Whosoever you are that has assented to our
Confession, "do not yield to the wicked, but, on the contrary, go
forward the more boldly," when the adversaries endeavor, by means of
terrors and tortures and punishments, to drive away from you that
consolation which has been tendered to the entire Church in this
article of ours [but with all cheerfulness rely confidently and
gladly on God and the Lord Jesus, and joyfully confess this manifest
truth in opposition to the tyranny, wrath, threatening, and terrors
of all the world, yea, in opposition to the daily murders and
persecution of tyrants. For who would suffer to have taken from him
this great, yea, everlasting consolation on which the entire
salvation of the whole Christian Church depends? Any one who picks
up the Bible and reads it earnestly will soon observe that this
doctrine has its foundation everywhere in the Bible]. Testimonies of
Scripture will not be wanting to one seeking them, which will
establish his mind. For Paul at the top of his voice, as the saying
is, cries out,
The adversaries also add testimonies to their own condemnation, and it is worth while to recite several of them. They quote from Peter, 2. Ep. 1, 10: Give diligence to make your calling sure, etc.. Now you see, reader, that our adversaries have not wasted labor in learning logic, but have the art of inferring from the Scriptures whatever pleases them [whether it is in harmony with the Scriptures or out of harmony; whether it is correctly or incorrectly concluded. For they conclude thus:] "Make your calling sure by good works." Therefore works merit the remission of sins. A very agreeable mode of reasoning, if one would argue thus concerning a person sentenced to capital punishment, whose punishment has been remitted: "The magistrate commands that hereafter you abstain from that which belongs to another. Therefore you have merited the remission of the penalty, because you are now abstaining from what belongs to another." Thus to argue is to make a cause out of that which is not a cause. For Peter speaks of works following the remission of sins, and teaches why they should be done, namely, that the calling may be sure, i.e., lest they may fall from their calling if they sin again. Do good works that you may persevere in your calling, that you [do not fall away again, grow cold and] may not lose the gifts of your calling, which were given you before, and not on account of works that follow, and which now are retained by faith, for faith does not remain in those who lose the Holy Ghost, who reject repentance, just as we have said above (p. 253) that faith exists in repentance.
They add other testimonies cohering no better. Lastly they say that
this opinion was condemned a thousand years before, in the time of
Augustine. This also is quite false. For the Church of Christ
always held that the remission of sins is obtained freely. Yea, the
Pelagians were condemned, who contended that grace is given on
account of our works. Besides, we have above shown sufficiently that
we hold that good works ought necessarily to follow faith. For we do
not make void the Law, says Paul,
The Twenty-first Article they absolutely condemn, because we do not require the invocation of saints. Nor on any topic do they speak more eloquently and with more prolixity. Nevertheless they do not effect anything else than that the saints should be honored; likewise, that the saints who live pray for others; as though, indeed, the invocation of dead saints were on that account necessary. They cite Cyprian, because he asked Cornelius while yet alive to pray for his brothers when departing. By this example they prove the invocation of the dead. They quote also Jerome against Vigilantius. "On this field" [in this matter], they say, "eleven hundred years ago, Jerome overcame Vigilantius." Thus the adversaries triumph, as though the war were already ended. Nor do those asses see that in Jerome, against Vigilantius, there is not a syllable concerning invocation. He speaks concerning honors for the saints, not concerning invocation. Neither have the rest of the ancient writers before Gregory made mention of invocation. Certainly this invocation, with these opinions which the adversaries now teach concerning the application of merits, has not the testimonies of the ancient writers.
Our Confession approves honors to the saints. For here a threefold
honor is to be approved. The first is thanksgiving. For we ought to
give thanks to God because He has shown examples of mercy, because He
has shown that He wishes to save men; because He has given teachers
or other gifts to the Church. And these gifts, as they are the
greatest, should be amplified, and the saints themselves should be
praised, who have faithfully used these gifts, just as Christ praises
faithful business-men,
Besides, we also grant that the angels pray for us. For there is a
testimony in
Moreover, even supposing that the saints pray for the Church ever so much, yet it does not follow that they are to be invoked; although our Confession affirms only this, that Scripture does not teach the invocation of the saints, or that we are to ask the saints for aid. But since neither a command, nor a promise, nor an example can be produced from the Scriptures concerning the invocation of saints, it follows that conscience can have nothing concerning this invocation that is certain. And since prayer ought to be made from faith, how do we know that God approves this invocation? Whence do we know without the testimony of Scripture that the saints perceive the prayers of each one? Some plainly ascribe divinity to the saints namely, that they discern the silent thoughts of the minds in us. They dispute concerning morning and evening knowledge, perhaps because they doubt whether they hear us in the morning or the evening. They invent these things, not in order to treat the saints with honor, but to defend lucrative services. Nothing can be produced by the adversaries against this reasoning, that, since invocation does not have a testimony from God's Word, it cannot be affirmed that the saints understand our invocation, or, even if they understand it, that God approves it. Therefore the adversaries ought not to force us to an uncertain matter, because a prayer without faith is not prayer. For when they cite the example of the Church, it is evident that this is a new custom in the Church; for although the old prayers make mention of the saints, yet they do not invoke the saints. Although also this new invocation in the Church is dissimilar to the invocation of individuals.
Again, the adversaries not only require invocation in the worship of the saints, but also apply the merits of the saints to others, and make of the saints not only intercessors, but also propitiators. This is in no way to be endured. For here the honor belonging only to Christ is altogether transferred to the saints. For they make them mediators and propitiators, and although they make a distinction between mediators of intercession and mediators [the Mediator] of redemption, yet they plainly make of the saints mediators of redemption. But even that they are mediators of intercession they declare without testimony of Scripture, which, be it said ever so reverently, nevertheless obscures Christ's office, and transfers the confidence of mercy due Christ to the saints. For men imagine that Christ is more severe and the saints more easily appeased, and they trust rather to the mercy of the saints than to the mercy of Christ, and fleeing from Christ [as from a tyrant], they seek the saints. Thus they actually make of them mediators of redemption.
Therefore we shall show that they truly make of the saints, not only intercessors, but propitiators, i.e., mediators of redemption. Here we do not as yet recite the abuses of the common people [how manifest idolatry is practiced at pilgrimages]. We are still speaking of the opinions of the Doctors. As regards the rest, even the inexperienced [common people] can judge.
In a propitiator these two things concur. In the first place, there
ought to be a word of God from which we may certainly know that God
wishes to pity, and hearken to, those calling upon Him through this
propitiator. There is such a promise concerning Christ,
And from both, namely, from the promise and the bestowment of merits, confidence in mercy arises [upon both parts must a Christian prayer be founded]. Such confidence in the divine promise, and likewise in the merits of Christ, ought to be brought forward when we pray. For we ought to be truly confident, both that for Christ's sake we are heard, and that by His merits we have a reconciled Father.
Here the adversaries first bid us invoke the saints, although they have neither God's promise, nor a command, nor an example from Scripture. And yet they cause greater confidence in the mercy of the saints to be conceived than in that of Christ, although Christ bade us come to Him and not to the saints. Secondly, they apply the merits of the saints, just as the merits of Christ, to others, they bid us trust in the merits of the saints as though we were accounted righteous on account of the merits of the saints, in like manner as we are accounted righteous by the merits of Christ. Here we fabricate nothing. In indulgences they say that they apply the merits of the saints [as satisfactions for our sins]. And Gabriel, the interpreter of the canon of the Mass, confidently declares: According to the order instituted by God we should betake ourselves to the aid of the saints, in order that we may be saved by their merits and vows. These are the words of Gabriel. And nevertheless in the books and sermons of the adversaries still more absurd things are read here and there. What is it to make propitiators if this is not? They are altogether made equal to Christ if we must trust that we are saved by their merits.
But where has this arrangement, to which he refers when he says that we ought to resort to the aid of the saints, been instituted by God? Let him produce an example or command from the Scriptures. Perhaps they derive this arrangement from the courts of kings, where friends must be employed as intercessors. But if a king has appointed a certain intercessor, he will not desire that eases be brought to him through others. Thus, since Christ has been appointed Intercessor and High Priest, why do we seek others? [What can the adversaries say in reply to this?]
Here and there this form of absolution is used: The passion of our lord Jesus Christ the merits of the most blessed Virgin Mary and of all the saints, be to thee for the remission of sins. Here the absolution is pronounced on the supposition that we are reconciled and accounted righteous not only by the merits of Christ, but also by the merits of the other saints. Some of us have seen a doctor of theology dying, for consoling whom a certain theologian, a monk, was employed. He pressed on the dying man nothing but this prayer: Mother of grace, protect us from the enemy; receive us in the hour of death.
Granting that the blessed Mary prays for the Church, does she receive
souls in death, does she conquer death [the great power of Satan],
does she quicken? What does Christ do if the blessed Mary does these
things? Although she is most worthy of the most ample honors,
nevertheless she does not wish to be made equal to Christ, but rather
wishes us to consider and follow her example [the example of her
faith and her humility]. But the subject itself declares that in
public opinion the blessed Virgin has succeeded altogether to the
place of Christ. Men have invoked her, have trusted in her mercy,
through her have desired to appease Christ, as though He were not a
Propitiator, but only a dreadful judge and avenger. We believe,
however, that we must not trust that the merits of the saints are
applied to us, that on account of these God is reconciled to us, or
accounts us just, or saves us. For we obtain remission of sins only
by the merits of Christ, when we believe in Him. Of the other saints
it has been said,
Since, therefore, the adversaries teach us to place confidence in the
invocation of saints, although they have neither the Word of God nor
the example of Scripture [of the Old or of the New Testament]; since
they apply the merits of the saints on behalf of others, not
otherwise than they apply the merits of Christ, and transfer the
honor belonging only to Christ to the saints, we can receive neither
their opinions concerning the worship of the saints, nor the practise
of invocation. For we know that confidence is to be placed in the
intercession of Christ, because this alone has God's promise. We
know that the merits of Christ alone are a propitiation for us. On
account of the merits of Christ we are accounted righteous when we
believe in Him, as the text says,
With the learned this error also prevails namely, that to each saint a particular administration has been committed, that Anna bestows riches [protects from poverty], Sebastian keeps off pestilence, Valentine heals epilepsy, George protects horsemen. These opinions have clearly sprung from heathen examples. For thus, among the Romans Juno was thought to enrich, Febris to keep off fever, Castor and Pollux to protect horsemen, etc. Even though we should imagine that the invocation of saints were taught with the greatest prudence, yet since the example is most dangerous, why is it necessary to defend it when it has no command or testimony from God's Word? Aye, it has not even the testimony of the ancient writers. First because, as I have said above, when other mediators are sought in addition to Christ, and confidence is put in others, the entire knowledge of Christ is suppressed. The subject shows this. In the beginning, mention of the saints seems to have been admitted with a design that is endurable, as in the ancient prayers. Afterwards invocation followed, and abuses that are prodigious and more than heathenish followed invocation. From invocation the next step was to images; these also were worshiped, and a virtue was supposed to exist in these, just as magicians imagine that a virtue exists in images of the heavenly bodies carved at a particular time. In a certain monastery we [some of us] have seen a statue of the blessed Virgin, which moved automatically by a trick [within by a string], so as to seem either to turn away from [those who did not make a large offering] or nod to those making request.
Still the fabulous stories concerning the saints, which are publicly taught with great authority, surpass the marvelous tales of the statues and pictures. Barbara, amidst her torments, asks for the reward that no one who would invoke her should die without the Eucharist. Another, standing on one foot, recited daily the whole psaltery. Some wise man painted [for children] Christophorus [which in German means Bearer of Christ], in order by the allegory to signify that there ought to be great strength of mind in those who would bear Christ, i.e., who would teach or confess the Gospel, because it is necessary to undergo the greatest dangers [for they must wade by night through the great sea, i.e., endure all kinds of temptations and dangers]. Then the foolish monks taught among the people that they ought to invoke Chistophorus, as though such a Polyphemus [such a giant who bore Christ through the sea] had once existed. And although the saints performed very great deeds, either useful to the state or affording private examples the remembrance of which would conduce much both toward strengthening faith and toward following their example in the administration of affairs, no one has searched for these from true narratives. [Although God Almighty through His saints, as a peculiar people, has wrought many great things in both realms, in the Church and in worldly transactions; although there are many great examples in the lives of the saints which would be very profitable to princes and lords, to true pastors and guardians of souls, for the government both of the world and of the Church, especially for strengthening faith in God, yet they have passed these by, and preached the most insignificant matters concerning the saints, concerning their hard beds their hair shirts, etc., which, for the greater part, are falsehoods.] Yet indeed it is of advantage to hear how holy men administered governments [as in the Holy Scriptures it is narrated of the kings of Israel and Judah], what calamities, what dangers they underwent, how holy men were of aid to kings in great dangers, how they taught the Gospel, what encounters they had with heretics. Examples of mercy are also of service, as when we see the denial forgiven Peter, when we see Cyprian forgiven for having been a magician, when we see Augustine, having experienced the power of faith in sickness steadily affirming that God truly hears the prayers of believers. It was profitable that such examples as these, which contain admonitions for either faith or fear or the administration of the state, be recited. But certain triflers, endowed with no knowledge either of faith or for governing states, have invented stories in imitation of poems, in which there are nothing but superstitious examples concerning certain prayers, certain fastings, and certain additions of service for bringing in gain [where there are nothing but examples as to how the saints wore hair shirts, how they prayed at the seven canonical hours how they lived upon bread and water]. Such are the miracles that have been invented concerning rosaries and similar ceremonies. Nor is there need here to recite examples. For the legends, as they call them, and the mirrors of examples, and the rosaries, in which there are very many things not unlike the true narratives of Lucian, are extant.
The bishops, theologians, and monks applaud these monstrous and wicked stories [this abomination set up against Christ, this blasphemy, these scandalous, shameless lies, these lying preachers; and they have permitted them so long, to the great injury of consciences, that it is terrible to think of it] because they aid them to their daily bread. They do not tolerate us, who, in order that the honor and office of Christ may be more conspicuous, do not require the invocation of saints, and censure the abuses in the worship of saints. And although [even their own theologians], all good men everywhere [a long time before Dr. Luther began to write] in the correction of these abuses, greatly longed for either the authority of the bishops or the diligence of the preachers, nevertheless our adversaries in the Confutation altogether pass over vices that are even manifest, as though they wish, by the reception of the Confutation, to compel us to approve even the most notorious abuses.
Thus the Confutation has been deceitfully written, not only on this topic, but almost everywhere. [They pretend that they are as pure as gold, that they have never muddled the water.] There is no passage in which they make a distinction between the manifest abuses and their dogmas. And nevertheless, if there are any of sounder mind among them they confess that many false opinions inhere in the doctrine of the scholastics and canonists, and, besides, that in such ignorance and negligence of the pastors many abuses crept into the Church. For Luther was not [the only one nor] the first to complain of [innumerable] public abuses. Many learned and excellent men long before these times deplored the abuses of the Mass, confidence in monastic observances, services to the saints intended to yield a revenue, the confusion of the doctrine concerning repentance [concerning Christ], which ought to be as clear and plain in the Church as possible [without which there cannot be nor remain a Christian Church]. We ourselves have heard that excellent theologians desire moderation in the scholastic doctrine which contains much more for philosophical quarrels than for piety. And nevertheless, among these the older ones are generally nearer Scripture than are the more recent. Thus their theology degenerated more and more. Neither had many good men, who from the very first began to be friendly to Luther, any other reason than that they saw that he was freeing the minds of men from these labyrinths of most confused and infinite discussions which exist among the scholastic theologians and canonists, and was teaching things profitable for godliness.
The adversaries, therefore, have not acted candidly in passing over the abuses when they wished us to assent to the Confutation. And if they wished to care for the interests of the Church [and of Buffeted consciences, and not rather to maintain their pomp and avarice] especially on that topic, at this occasion they ought to exhort our most excellent Emperor to take measures for the correction of abuses [which furnish grounds for derision among the Turks, the Jews, and all unbelievers], as we observe plainly enough that he is most desirous of healing and well establishing the Church. But the adversaries do not act as to aid the most honorable and most holy will of the Emperor, but so as in every way to crush [the truth and] us. Many signs show that they have little anxiety concerning the state of the Church. [They lose little sleep from concern that Christian doctrine and the pure Gospel be preached.] They take no pains that there should be among the people a summary of the dogmas of the Church. [The office of the ministry they permit to be quite desolate.] They defend manifest abuses [they continue every day to shed innocent blood] by new and unusual cruelty. They allow no suitable teachers in the churches. Good men can easily judge whither these things tend. But in this way they have no regard to the interest either of their own authority or of the Church. For after the good teachers have been killed and sound doctrine suppressed, fanatical spirits will rise up, whom the adversaries will not be able to restrain, who both will disturb the Church with godless dogmas, and will overthrow the entire ecclesiastical government, which we are very greatly desirous of maintaining.
Therefore, most excellent Emperor Charles for the sake of the glory
of Christ, which we have no doubt that you desire to praise and
magnify, we beseech you not to assent to the violent counsels of our
adversaries, but to seek other honorable ways of so establishing
harmony that godly consciences are not burdened, that no cruelty is
exercised against innocent men, as we have hitherto seen, and that
sound doctrine is not suppressed in the Church. To God most of all
you owe the duty [as far as this is possible to man] to maintain
sound doctrine and hand it down to posterity, and to defend those who
teach what is right. For God demands this when He honors kings with
His own name and calls them gods, saying,
Article XXII (X): Of Both Kinds in the Lord's Supper.
It cannot be doubted that it is godly and in accordance with the
institution of Christ and the words of Paul to use both parts in the
Lord's Supper. For Christ instituted both parts, and instituted them
not for a part of the Church, but for the entire Church. For not
only the presbyters, but the entire Church uses the Sacrament by the
authority of Christ, and not by human authority, and this, we suppose,
the adversaries acknowledge. Now, if Christ has instituted it for
the entire Church, why is one kind denied to a part of the Church?
Why is the use of the other kind prohibited? Why is the ordinance of
Christ changed, especially when He Himself calls it His testament?
But if it is not allowable to annul man's testament, much less will
it be allowable to annul the testament of Christ. And Paul says,
The adversaries in the Confutation do not endeavor to [comfort the
consciences or] excuse the Church, to which one part of the Sacrament
has been denied. This would have been becoming to good and religious
men. For a strong reason for excusing the Church, and instructing
consciences to whom only a part of the Sacrament could be granted,
should have been sought. Now these very men maintain that it is
right to prohibit the other part, and forbid that the use of both
parts be allowed. First, they imagine that, in the beginning of the
Church, it was the custom at some places that only one part was
administered. Nevertheless they are not able to produce any ancient
example of this matter. But they cite the passages in which mention
is made of bread, as in
And consider their impudence. Gabriel recounts among other reasons
why both parts are not given that a distinction should be made
between laymen and presbyters. And it is credible that the chief
reason why the prohibition of the one part is defended is this,
namely, that the dignity of the order may be the more highly exalted
by a religious rite. To say nothing more severe, this is a human
design; and whither this tends can easily be judged. In the
Confutation they also quote concerning the sons of Eli that after
the loss of the high-priesthood, they were to seek the one part
pertaining to the priests,
They also allege the danger of spilling and certain similar things, which do not have force sufficient to change the ordinance of Christ. [They allege more dreams like these for the sake of which it would be improper to change the ordinance of Christ.] And, indeed, if we assume that we are free to use either one part or both, how can the prohibition [to use both kinds] be defended? Although the Church does not assume to itself the liberty to convert the ordinances of Christ into matters of indifference. We indeed excuse the Church which has borne the injury [the poor consciences which have been deprived of one part by force], since it could not obtain both parts; but the authors who maintain that the use of the entire Sacrament is justly prohibited, and who now not only prohibit, but even excommunicate and violently persecute those using an entire Sacrament, we do not excuse. Let them see to it how they will give an account to God for their decisions. Neither is it to be judged immediately that the Church determines or approves whatever the pontiffs determine, especially since Scripture prophesies concerning the bishops and pastors to effect this as Ezekiel says, 7, 28: The Law shall perish from the priest [there will be priests or bishops who will know no command or law of God].
Article XXIII (XI): Of the Marriage of Priests.
Despite the great infamy of their defiled celibacy, the adversaries have the presumption not only to defend the pontifical law by the wicked and false pretext of the divine name, but even to exhort the Emperor and princes, to the disgrace and infamy of the Roman Empire, not to tolerate the marriage of priests. For thus they speak. [Although the great, unheard-of lewdness, fornication, and adultery among priests, monks, etc., at the great abbeys, in other churches and cloisters, has become so notorious throughout the world that people sing and talk about it, still the adversaries who have presented the Confutation are so blind and without shame that they defend the law of the Pope by which marriage is prohibited, and that, with the specious claim that they are defending a spiritual state. Moreover, although it would be proper for them to be heartily ashamed of the exceedingly shameful, lewd, abandoned loose life of the wretches in their abbeys and cloisters, although on this account alone they should not have the courage to show their face in broad daylight, although their evil, restless heart and conscience ought to cause them to tremble, to stand aghast, and to be afraid to lift their eyes to our excellent Emperor, who loves uprightness, still they have the courage of the hangman, they act like the very devil and like all reckless, wanton people, proceeding in blind defiance and forgetful of all honor and decency. And these pure chaste gentlemen dare to admonish His Imperial Majesty, the Electors and Princes not to tolerate the marriage of priests ad infamiam et ignominiam imperti, that is, to ward off shame and disgrace from the Roman Empire. For these are their words, as if their shameful life were a great honor and glory to the Church.]
What greater impudence has ever been read of in any history than this of the adversaries? [Such shameless advocates before a Roman Emperor will not easily be found. If all the world did not know them, if many godly, upright people among them, their own canonical brethren, had not complained long ago of their shameful, lewd, indecent conduct, if their vile, abominable, ungodly, lewd, heathenish, Epicurean life, and the dregs of all filthiness at Rome were not quite manifest, one might think that their great purity and their inviolate virgin chastity were the reason why they could not bear to hear the word woman or marriage pronounced, and why they baptize holy matrimony, which the Pope himself calls a sacrament, infamiam imperil.] For the arguments which they use we shall afterwards review. Now let the wise reader consider this, namely, what shame these good-for-nothing men have who say that marriages [which the Holy Scriptures praise most highly and command] produce infamy and disgrace to the government, as though, indeed, this public infamy of flagitious and unnatural lusts which glow among these very holy fathers, who feign that they are Curii and live like bacchanals, were a great ornament to the Church! And most things which these men do with the greatest license cannot even be named without a breach of modesty. And these their lusts they ask you to defend with your chaste right hand, Emperor Charles (whom even certain ancient predictions name as the king of modest face, for the saying appears concerning you: "One modest in face shall reign everywhere"). For they ask that, contrary to divine law, contrary to the law of nations, contrary to the canons of Councils you sunder marriages, in order to impose merely for the sake of marriage atrocious punishments upon innocent men, to put to death priests, whom even barbarians reverently spare, to drive into exile banished women and fatherless children. Such laws they bring to you, most excellent and most chaste Emperor, to which no barbarity, however monstrous and cruel, could lend its ear. But because the stain of no disgrace or cruelty falls upon your character, we hope that you will deal with us mildly in this matter, especially when you have learned that we have the weightiest reasons for our belief derived from the Word of God to which the adversaries oppose the most trifling and vain opinions.
And nevertheless they do not seriously defend celibacy. For they are not ignorant how few there are who practise chastity, but [they stick to that comforting saying which is found in their treatise, Si non caste, tamen caue (If not chastely, at least cautiously) and] they devise a sham of religion for their dominion, which they think that celibacy profits, in order that we may understand Peter to have been right in admonishing, 2 Ep. 2, 1, that there will be false teachers who will deceive men with feigned words. For the adversaries say, write, or do nothing truly [their words are merely an argument ad hominem], frankly, and candidly in this entire case, but they actually contend only concerning the dominion which they falsely think to be imperiled, and which they endeavor to fortify with a wicked pretense of godliness [they support their case with nothing but impious, hypocritical lies; accordingly, it will endure about as well as butter exposed to the sun].
We cannot approve this law concerning celibacy which the adversaries defend, because it conflicts with divine and natural law and is at variance with the very canons of the Councils. And that it is superstitious and dangerous is evident. For it produces infinite scandals, sins, and corruption of public morals [as is seen in the real towns of priests, or, as they are called, their residences]. Our other controversies need some discussion by the doctors; in this the subject is so manifest to both parties that it requires no discussion. It only requires as judge a man that is honest and fears God. And although the manifest truth is defended by us, yet the adversaries have devised certain reproaches for satirizing our arguments.
First.
The adversaries cavil at these arguments; they say that in the
beginning the commandment was given to replenish the earth but that
now since the earth has been replenished, marriage is not commanded.
See how wisely they judge! The nature of men is so formed by the
word of God that it is fruitful not only in the beginning of the
creation, but as long as this nature of our bodies will exist just as
the earth becomes fruitful by the word
Secondly. And because this creation or divine ordinance in man is a natural right, jurists have accordingly said wisely and correctly that the union of male and female belongs to natural right. But since natural right is immutable, the right to contract marriage must always remain. For where nature does not change, that ordinance also with which God has endowed nature does not change, and cannot be removed by human laws. Therefore it is ridiculous for the adversaries to prate that marriage was commanded in the beginning, but is not now. This is the same as if they would say: Formerly, when men were born, they brought with them sex; now they do not. Formerly, when they were born, they brought with them natural right, now they do not. No craftsman (Faber) could produce anything more crafty than these absurdities, which were devised to elude a right of nature. Therefore let this remain in the case which both Scripture teaches and the jurist says wisely, namely, that the union of male and female belongs to natural right. Moreover, a natural right is truly a divine right, because it is an ordinance divinely impressed upon nature. But inasmuch as this right cannot be changed without an extraordinary work of God, it is necessary that the right to contract marriage remains, because the natural desire of sex for sex is an ordinance of God in nature, and for this reason is a right; otherwise, why would both sexes have been created? And we are speaking, as it has been said above, not of concupiscence, which is sin, but of that desire which they call physical love [which would have existed between man and woman even though their nature had remained pure], which concupiscence has not removed from nature, but inflames, so that now it has greater need of a remedy, and marriage is necessary not only for the sake of procreation, but also as a remedy [to guard against sins]. These things are clear, and so well established that they can in no way be overthrown.
Thirdly. Paul says,
For as they here give the command to seek continence of God, and to
weaken the body by labors and hunger, why do they not proclaim these
magnificent commandments to themselves? But, as we have said above,
the adversaries are only playing; they are doing nothing seriously.
If continence were possible to all, it would not require a peculiar
gift. But Christ shows that it has need of a peculiar gift;
therefore it does not belong to all. God wishes the rest to use the
common law of nature which He has instituted. For God does not wish
His ordinances, His creations to be despised. He wishes men to be
chaste in this way, that they use the remedy divinely presented, just
as He wishes to nourish our life in this way, that we use food and
drink. Gerson also testifies that there have been many good men who
endeavored to subdue the body, and yet made little progress.
Accordingly, Ambrose is right in saying: Virginity is only a thing
that can be recommended, but not commanded; it is a matter of vow
rather than of precept. If any one here would raise the objection
that Christ praises those which have made themselves eunuchs for the
kingdom of heaven's sake,
Fourthly. The pontifical law differs also from the canons of the
Councils. For the ancient canons do not prohibit marriage, neither
do they dissolve marriages that have been contracted, even if they
remove from the administration of their office those who have
contracted them in the ministry. At those times this dismissal was
an act of kindness [rather than a punishment]. But the new canons,
which have not been framed in the Synods, but have been made
according to the private judgment of the Popes, both prohibit the
contraction of marriages, and dissolve them when contracted; and this
is to be done openly, contrary to the command of Christ,
Fifthly. Although the adversaries do not defend the law because of superstition, [not because of its sanctity, as from ignorance], since they see that it is not generally observed, nevertheless they diffuse superstitious opinions, while they give a pretext of religion. They proclaim that they require celibacy because it is purity. As though marriage were impurity and a sin, or as though celibacy merited justification more than does marriage! And to this end they cite the ceremonies of the Mosaic Law, because, since under the Law, the priests, at the time of ministering, were separated from their wives, the priest in the New Testament, inasmuch as he ought always to pray, ought always to practise continence. This silly comparison is presented as a proof which should compel priests to perpetual celibacy, although, indeed, in this very comparison marriage is allowed, only in the time of ministering its use is interdicted. And it is one thing to pray; another, to minister. The saints prayed even when they did not exercise the public ministry; nor did conjugal intercourse hinder them from praying.
But we shall reply in order to these figments. In the first place,
it is necessary for the adversaries to acknowledge this, namely, that
in believers marriage is pure because it has been sanctified by the
Word of God, i.e., it is a matter that is permitted and approved by
the Word of God, as Scripture abundantly testifies. For Christ calls
marriage a divine union, when He says,
These testimonies teach that marriage is a lawful [a holy and
Christian] thing. If therefore purity signifies that which is
allowed and approved before God, marriages are pure, because they
have been approved by the Word of God. And Paul says of lawful
things,
Again, if purity is properly opposed to concupiscence, it signifies purity of heart, i.e., mortified concupiscence, because the Law does not prohibit marriage, but concupiscence, adultery, fornication. Therefore celibacy is not purity. For there may be greater purity of heart in a married man, as in Abraham or Jacob, than in most of those who are even truly continent [who even, according to bodily purity, really maintain their chastity].
Lastly, if they understand that celibacy is purity in the sense that it merits justification more than does marriage, we most emphatically contradict it. For we are justified neither on account of virginity nor on account of marriage, but freely for Christ's sake, when we believe that for His sake God is propitious to us. Here perhaps they will exclaim that, according to the manner of Jovinian, marriage is made equal to virginity. But, on account of such clamors we shall not reject the truth concerning the righteousness of faith, which we have explained above. Nevertheless we do not make virginity and marriage equal. For just as one gift surpasses another, as prophecy surpasses eloquence, the science of military affairs surpasses agriculture, and eloquence surpasses architecture, so virginity is a more excellent gift than marriage. And nevertheless, just as an orator is not more righteous before God because of his eloquence than an architect because of his skill in architecture, so a virgin does not merit justification by virginity more than a married person merits it by conjugal duties but each one ought faithfully to serve in his own gift, and to believe that for Christ's sake he receives the remission of sins and by faith is accounted righteous before God.
Neither does Christ or Paul praise virginity because it justifies,
but because it is freer and less distracted with domestic occupations,
in praying, teaching, [writing,] serving. For this reason Paul says,
To the examples of the Levitical priests we have replied that they do
not establish the duty of imposing perpetual celibacy upon the
priests. Furthermore, the Levitical impurities are not to be
transferred to us. [The law of Moses, with the ceremonial statutes
concerning what is clean or unclean, do not at all concern us
Christians.] Then intercourse contrary to the Law was an impurity.
Now it is not impurity, because Paul says,
Yet, in the mean while, good men will know how to control the use of
marriage, especially when they are occupied with public offices,
which often, indeed, give good men so much labor as to expel all
domestic thoughts from their minds. [For to be burdened with great
affairs and transactions, which concern commonwealths and nations,
governments and churches, is a good remedy to keep the old Adam from
lustfulness.] Good men know also this, that Paul,
Many heretics understanding the Law of Moses incorrectly have treated marriage with contempt, for whom, nevertheless, celibacy has gained extraordinary admiration. And Epiphanius complains that, by this commendation especially, the Encratites captured the minds of the unwary. They abstained from wine even in the Lord's Supper; they abstained from the flesh of all animals, in which they surpassed the Dominican brethren who live upon fish. They abstained also from marriage; and just this gained the chief admiration. These works, these services, they thought, merited grace more than the use of wine and flesh, and than marriage, which seemed to be a profane and unclean matter, and which scarcely could please God, even though it were not altogether condemned.
Paul to the Colossians, 2, 18, greatly disapproves these angelic forms of worship. For when men believe that they are pure and righteous on account of such hypocrisy, they suppress the knowledge of Christ, and suppress also the knowledge of God's gifts and commandments. For God wishes us to use His gifts in a godly way. And we might mention examples where certain godly consciences were greatly disturbed on account of the lawful use of marriage. This evil was derived from the opinions of monks superstitiously praising celibacy [and proclaiming the married estate as a life that would be a great obstacle to salvation, and full of sins]. Nevertheless we do not find fault with temperance or continence, but we have said above that exercises and mortifications of the body are necessary. We indeed deny that confidence should be placed in certain observances, as though they made righteous. And Epiphanies has elegantly said that these observances ought to be praised dia tehn egkrateian kai dia tehn politeian, i.e., for restraining the body or on account of public morals; just as certain rites were instituted for instructing the ignorant, and not as services that justify.
But it is not through superstition that our adversaries require celibacy, for they know that chastity is not ordinarily rendered [that at Rome, also in all their monasteries, there is nothing but undisguised, unconcealed inchastity. Nor do they seriously intend to lead chaste lives, but knowingly practise hypocrisy before the people]. But they feign superstitious opinions, so as to delude the ignorant. They are therefore more worthy of hatred than the Encratites, who seem to have erred by show of religion; these Sardanapali [Epicureans] designedly misuse the pretext of religion.
Sixthly. Although we have so many reasons for disapproving the law of perpetual celibacy, yet, besides these, dangers to souls and public scandals also are added, which even, though the law were not unjust, ought to deter good men from approving such a burden as has destroyed innumerable souls.
For a long time all good men [their own bishops and canons] have complained of this burden, either on their own account, or on account of others whom they saw to be in danger. But no Popes give ear to these complaints. Neither is it doubtful how greatly injurious to public morals this law is, and what vices and shameful lusts it has produced. The Roman satires are extant. In these Rome still recognizes and reads its own morals.
Thus God avenges the contempt of His own gift and ordinance in those who prohibit marriage. But since the custom in regard to other laws was that they should be changed if manifest utility would advise it, why is the same not done with respect to this law, in which so many weighty reasons concur, especially in these last times, why a change ought to be made? Nature is growing old and is gradually becoming weaker, and vices are increasing; wherefore the remedies divinely given should have been employed. We see what vice it was which God denounced before the Flood, what He denounced before the burning of the five cities. Similar vices have preceded the destruction of many other cities, as of Sybaris and Rome. And in these there has been presented an image of the times which will be next to the end of things. Accordingly, at this time, marriage ought to have been especially defended by the most severe laws and warning examples, and men ought to have been invited to marriage. This duty pertains to the magistrates, who ought to maintain public discipline. [God has now so blinded the world that adultery and fornication are permitted almost without punishment, on the contrary, punishment is inflicted on account of marriage. Is not this terrible to hear?] Meanwhile the teachers of the Gospel should do both, they should exhort incontinent men to marriage, and should exhort others not to despise the gift of continence.
The Popes daily dispense and daily change other laws which are most excellent, yet, in regard to this one law of celibacy, they are as iron and inexorable, although, indeed, it is manifest that this is simply of human right. And they are now making this law more grievous in many ways. The canon bids them suspend priests, these rather unfriendly interpreters suspend them not from office, but from trees. They cruelly kill many men for nothing but marriage. [It is to be feared therefore, that the blood of Abel will cry to heaven so loudly as not to be endured, and that we shall have to tremble like Cain.] And these very parricides show that this law is a doctrine of demons. For since the devil is a murderer, he defends his law by these parricides.
We know that there is some offense in regard to schism, because we seem to have separated from those who are thought to be regular bishops. But our consciences are very secure, since we know that, though we most earnestly desire to establish harmony, we cannot please the adversaries unless we cast away manifest truth, and then agree with these very men in being willing to defend this unjust law, to dissolve marriages that have been contracted, to put to death priests if they do not obey, to drive poor women and fatherless children into exile. But since it is well established that these conditions are displeasing to God, we can in no way grieve that we have no alliance with the multitude of murderers among the adversaries.
We have explained the reasons why we cannot assent with a good conscience to the adversaries when they defend the pontifical law concerning perpetual celibacy, because it conflicts with divine and natural law and is at variance with the canons themselves, and is superstitious and full of danger, and, lastly, because the whole affair is insincere. For the law is enacted not for the sake of religion [not for holiness' sake, or because they do not know better; they know very well that everybody is well acquainted with the condition of the great cloisters, which we are able to name], but for the sake of dominion, and this is wickedly given the pretext of religion. Neither can anything be produced by sane men against these most firmly established reasons. The Gospel allows marriage to those to whom it is necessary. Nevertheless, it does not compel those to marry who can be continent, provided they be truly continent. We hold that this liberty should also be conceded to the priests, nor do we wish to compel any one by force to celibacy, nor to dissolve marriages that have been contracted.
We have also indicated incidentally, while we have recounted our
arguments, how the adversaries cavil at several of these; and we have
explained away these false accusations. Now we shall relate as
briefly as possible with what important reasons they defend the law.
First, they say that it has been revealed by God. You see the
extreme impudence of these sorry fellows. They dare to affirm that
the law of perpetual celibacy has been divinely revealed, although it
is contrary to manifest testimonies of Scripture, which command that
to avoid fornication each one should have his own wife,
The second argument of the adversaries is that the priests ought to
be pure, according to
The third argument is horrible, namely, that the marriage of priests is the heresy of Jovinian. Fine-sounding words! [Pity on our poor souls, dear sirs; proceed gently!] This is a new crime, that marriage [which God instituted in Paradise] is a heresy! [In that case all the world would be children of heretics.] In the time of Jovinian the world did not as yet know the law concerning perpetual celibacy. [This our adversaries know very well.] Therefore it is an impudent falsehood that the marriage of priests is the heresy of Jovinian, or that such marriage was then condemned by the Church. In such passages we can see what design the adversaries had in writing the Confutation. They judged that the ignorant would be thus most easily excited, if they would frequently hear the reproach of heresy, if they pretend that our cause had been dispatched and condemned by many previous decisions of the Church. Thus they frequently cite falsely the judgment of the Church. Because they are not ignorant of this, they were unwilling to exhibit to us a copy of their Apology, lest this falsehood and these reproaches might be exposed. Our opinion, however, as regards the case of Jovinian, concerning the comparison of virginity and marriage, we have expressed above. For we do not make marriage and virginity equal, although neither virginity nor marriage merits justification.
By such false arguments they defend a law that is godless and
destructive to good morals. By such reasons they set the minds of
princes firmly against God's judgment [the princes and bishops who
believe this teaching will see whether their reasons will endure the
test when the hour of death arrives], in which God will call them to
account as to why they have dissolved marriages, and why they have
tortured [flogged and impaled] and killed priests [regardless of the
cries, wails, and tears of so many widows and orphans]. For do not
doubt but that, as the blood of dead Abel cried out,
Whatever may happen, our princes will be able to console themselves with the consciousness of right counsels, because even though the priests would have done wrong in contracting marriages, yet this disruption of marriages, these proscriptions, and this cruelty are manifestly contrary to the will and Word of God. Neither does novelty or dissent delight our princes, but especially in a matter that is not doubtful more regard had to be paid to the Word of God than to all other things.
Article XXIV (XII): Of the Mass.
At the outset we must again make the preliminary statement that we do not abolish the Mass, but religiously maintain and defend it. For among us masses are celebrated every Lord's Day and on the other festivals, in which the Sacrament is offered to those who wish to use it, after they have been examined and absolved. And the usual public ceremonies are observed, the series of lessons of prayers, vestments, and other like things.
The adversaries have a long declamation concerning the use of the Latin language in the Mass, in which they absurdly trifle as to how it profits [what a great merit is achieved by] an unlearned hearer to hear in the faith of the Church a Mass which he does not understand. They evidently imagine that the mere work of hearing is a service, that it profits without being understood. We are unwilling to malignantly pursue these things, but we leave them to the judgment of the reader. We mention them only for the purpose of stating in passing, that also among us the Latin lessons and prayers are retained.
Since ceremonies, however, ought to be observed both to teach men Scripture, and that those admonished by the Word may conceive faith and fear [of God, and obtain comfort] and thus also may pray (for these are the designs of ceremonies ), we retain the Latin language on account of those who are learning and understand Latin, and we mingle with it German hymns, in order that the people also may have something to learn, and by which faith and fear may be called forth. This custom has always existed in the churches. For although some more frequently, and others more rarely, introduced German hymns, nevertheless the people almost everywhere sang something in their own tongue. [Therefore, this is not such a new departure.] It has, however, nowhere been written or represented that the act of hearing lessons not understood profits men, or that ceremonies profit, not because they teach or admonish, but ex opere operato, because they are thus performed or are looked upon. Away with such pharisaic opinions! [Ye sophists ought to be heartily ashamed of such dreams!]
The fact that we hold only Public or Common Mass [at which the people also commune, not Private Mass] is no offense against the Church catholic. For in the Greek churches even to-day private Masses are not held, but there is only a public Mass, and that on the Lord's Day and festivals. In the monasteries daily Mass is held, but this is only public. These are the traces of former customs. For nowhere do the ancient writers before Gregory make mention of private Masses. We now omit noticing the nature of their origin. It is evident that after the mendicant monks began to prevail, from most false opinions and on account of gain they were so increased that all good men for a long time desired some limit to this thing. Although St. Francis wished to provide aright for this matter, as he decided that each fraternity should be content with a single common Mass daily, afterwards this was changed, either by superstition or for the sake of gain. Thus, where it is of advantage, they themselves change the institutions of the Fathers; and afterwards they cite against us the authority of the Fathers. Epiphanius writes that in Asia the Communion was celebrated three times a week, and that there were no daily Masses. And indeed he says that this custom was handed down from the apostles. For he speaks thus: Assemblies for Communion were appointed by the apostles to be held on the fourth day, on Sabbath eve, and the Lord's Day.
Moreover, although the adversaries collect many testimonies on this topic to prove that the Mass is a sacrifice, yet this great tumult of words will be quieted when the single reply is advanced that this line of authorities, reasons and testimonies, however long, does not prove that the Mass confers grace er opere operato, or that, when applied on behalf of others, it merits for them the remission of venial and mortal sins, of guilt and punishment. This one reply overthrows all objections of the adversaries, not only in this Confutation, but in all writings which they have published concerning the Mass.
And this is the issue [the principal question] of the case of which our readers are to be admonished, as Aeschines admonished the judges that just as boxers contend with one another for their position, so they should strive with their adversary concerning the controverted point, and not permit him to wander beyond the case. In the same manner our adversaries ought to be here compelled to speak on the subject presented. And when the controverted point has been thoroughly understood, a decision concerning the arguments on both sides will be very easy.
For in our Confession we have shown that we hold that the Lord's
Supper does not confer grace ex opere operato, and that, when
applied on behalf of others, alive or dead, it does not merit for
them ex opere operato the remission of sins, of guilt or of
punishment. And of this position a clear and firm proof exists in
that it is impossible to obtain the remission of our sins on account
of our own work ex opere operato [even when there is not a good
thought in the heart], but the terrors of sin and death must be
overcome by faith when we comfort our hearts with the knowledge of
Christ, and believe that for Christ's sake we are forgiven, and that
the merits and righteousness of Christ are granted us,
If we are to say only as much as is necessary, the case has already been stated. For no sane man can approve that pharisaic and heathen opinion concerning the opus operatum. And nevertheless this opinion inheres in the people, and has increased infinitely the number of masses. For masses are purchased to appease God's wrath, and by this work they wish to obtain the remission of guilt and of punishment; they wish to procure whatever is necessary in every kind of life [health riches, prosperity, and success in business]. They wish even to liberate the dead. Monks and sophists have taught this pharisaic opinion in the Church.
But although our case has already been stated, yet, because the adversaries foolishly pervert many passages of Scripture to the defense of their errors, we shall add a few things on this topic. In the Confutation they have said many things concerning "sacrifice," although in our Confession we purposely avoided this term on account of its ambiguity. We have set forth what those persons whose abuses we condemn now understand as a sacrifice. Now, in order to explain the passages of Scripture that have been wickedly perverted, it is necessary in the beginning to set forth what a sacrifice is. Already for an entire period of ten years the adversaries have published almost infinite volumes concerning sacrifice, and yet not one of them thus far has given a definition of sacrifice. They only seize upon the name "sacrifices" either from the Scriptures or the Fathers [and where they find it in the Concordances of the Bible apply it here, whether it fits or not]. Afterward they append their own dreams, as though indeed a sacrifice signifies whatever pleases them.
What a Sacrifice Is, and What Are the Species of Sacrifice.
[Now, lest we plunge blindly into this business, we must indicate, in
the first place, a distinction as to what is, and what is not, a
sacrifice. To know this is expedient and good for all Christians.]
Socrates, in the Phaedrus of Plato, says that he is especially fond
of divisions, because without these nothing can either be explained
or understood in speaking, and if he discovers any one skilful in
making divisions, he says that he attends and follows his footsteps
as those of a god. And he instructs the one dividing to separate the
members in their very joints, lest, like an unskilful cook, he break
to pieces some member. But the adversaries wonderfully despise these
precepts, and, according to Plato, are truly kakoi mageiroi (poor
butchers), since they break the members of "sacrifice," as can be
understood when we have enumerated the species of sacrifice.
Theologians are rightly accustomed to distinguish between a Sacrament
and a sacrifice. Therefore let the genus comprehending both of these
be either a ceremony or a sacred work. A Sacrament is a ceremony or
work in which God presents to us that which the promise annexed to
the ceremony offers; as Baptism is a work, not which we offer to God
but in which God baptizes us, i.e., a minister in the place of God;
and God here offers and presents the remission of sins, etc.,
according to the promise,
Moreover, the proximate species of sacrifice are two, and there are no more. One is the propitiatory sacrifice, i.e., a work which makes satisfaction for guilt and punishment, i.e., one that reconciles God, or appeases God's wrath, or which merits the remission of sins for others. The other species is the eucharistic sacrifice, which does not merit the remission of sins or reconciliation, but is rendered by those who have been reconciled, in order that we may give thanks or return gratitude for the remission of sins that has been received, or for other benefits received.
These two species of sacrifice we ought especially to have in view and placed before the eyes in this controversy, as well as in many other discussions; and especial care must be taken lest they be confounded. But if the limits of this book would suffer it, we would add the reasons for this division. For it has many testimonies in the Epistle to the Hebrews and elsewhere. And all Levitical sacrifices can be referred to these members as to their own homes [genera]. For in the Law certain sacrifices were named propitiatory on account of their signification or similitude; not because they merited the remission of sins before God, but because they merited the remission of sins according to the righteousness of the Law, in order that those for whom they were made might not be excluded from that commonwealth [from the people of Israel]. Therefore they were called sin-offerings and burnt offerings for a trespass. Whereas the eucharistic sacrifices were the oblation, the drink-offering, thank-offerings, first-fruits, tithes.
[Thus there have been in the Law emblems of the true sacrifice.] But
in fact there has been only one propitiatory sacrifice in the world,
namely, the death of Christ, as the Epistle to the Hebrews teaches,
which says, 10, 4: It is not possible that the blood of bulls and of
goats should take away sins. And a little after, of the [obedience
and] will of Christ, v. 10: By the which will we are sanctified by
the offering of the body of Jesus Christ once for all. And Isaiah
interprets the Law, in order that we may know that the death of
Christ is truly a satisfaction for our sins, or expiation, and that
the ceremonies of the Law are not, wherefore he says, 53, 10: When
Thou shalt make His soul an offering for sin, He will see His seed,
etc. For the word employed here, 'shm, signifies a victim for
transgression; which signified in the Law that a certain Victim was
to come to make satisfaction for our sins and reconcile God in order
that men might know that God wishes to be reconciled to us, not on
account of our own righteousnesses, but on account of the merits of
another, namely, of Christ. Paul interprets the same word 'shm as
sin,
Now the rest are eucharistic sacrifices which are called sacrifices
of praise,
In short, the worship of the New Testament is spiritual, i.e., it is
the righteousness of faith in the heart and the fruits of faith. It
accordingly abolishes the Levitical services. [In the New Testament
no offering avails ex opere operato, sine bono motu utentis, i.e.
on account of the work, without a good thought in the heart.] And
Christ says,
Likewise
But Scripture is full of such testimonies as teach that sacrifices ex opere operato do not reconcile God. Accordingly the New Testament, since Levitical services have been abrogated, teaches that new and pure sacrifices will be made, namely, faith, prayer, thanksgiving, confession, and the preaching of the Gospel, afflictions on account of the Gospel, and the like.
And of these sacrifices Malachi speaks, 1, 11: From the rising of the sun even unto the going down of the same My name shall be great among the Gentiles; and in every place incense shall be offered unto My name and a pure offering. The adversaries perversely apply this passage to the Mass, and quote the authority of the Fathers. A reply, however, is easy, for even if it spoke most particularly of the Mass, it would not follow that the Mass justifies ex opere operato, or that when applied to others, it merits the remission of sins, etc. The prophet says nothing of those things which the monks and sophists impudently fabricate. Besides, the very words of the prophet express his meaning. For they first say this, namely, that the name of the Lord will be great. This is accomplished by the preaching of the Gospel. For through this the name of Christ is made known, and the mercy of the Father, promised in Christ is recognized. The preaching of the Gospel produces faith in those who receive the Gospel. They call upon God, they give thanks to God, they bear afflictions for their confession, they produce good works for the glory of Christ. Thus the name of the Lord becomes great among the Gentiles. Therefore incense and a pure offering signify not a ceremony ex opere operato [not the ceremony of the Mass alone], but all those sacrifices through which the name of the Lord becomes great, namely, faith, invocation, the preaching of the Gospel, confession, etc. And if any one would have this term embrace the ceremony [of the Mass], we readily concede it, provided he neither understands the ceremony alone, nor teaches that the ceremony profits ex opere operato. For just as among the sacrifices of praise, i.e., among the praises of God, we include the preaching of the Word so the reception itself of the Lord's Supper can be praise or thanksgiving, but it does not justify ex opere operato; neither is it to be applied to others so as to merit for them the remission of sins. But after a while we shall explain how even a ceremony is a sacrifice. Yet, as Malachi speaks of all the services of the New Testament, and not only of the Lord's Supper; likewise, as he does not favor the pharisaic opinion of the opus operatum, he is not against us, but rather aids us. For he requires services of the heart, through which the name of the Lord becomes truly great.
Another passage also is cited from
But the adversaries everywhere perversely apply the name sacrifice to the ceremony alone. They omit the preaching of the Gospel, faith, prayer, and similar things, although the ceremony has been established on account of these, and the New Testament ought to have sacrifices of the heart, and not ceremonials for sin that are to be performed after the manner of the Levitical priesthood.
They cite also the daily sacrifice (cf.
And the type aptly represents not only the ceremony, but also the
preaching of the Gospel. In
Therefore, although a ceremony is a memorial of Christ's death, nevertheless it alone is not the daily sacrifice; but the memory itself is the daily sacrifice, i.e., preaching and faith, which truly believes that, by the death of Christ, God has been reconciled. A libation is required, i.e., the effect of preaching, in order that, being sprinkled by the Gospel with the blood of Christ, we may be sanctified, as those put to death and made alive. Oblations also are required, i.e., thanksgiving, confessions, and afflictions.
Thus the pharisaic opinion of the opus operatum being cast aside, let us understand that spiritual worship and a daily sacrifice of the heart are signified, because in the New Testament the substance of good things should be sought for [as Paul says: In the Old Testament is the shadow of things to come but the body and the truth is in Christ], i.e., the Holy Ghost, mortification, and quickening. From these things it is sufficiently apparent that the type of the daily sacrifice testifies nothing against us, but rather for us, because we seek for all the parts signified by the daily sacrifice. [We have clearly shown all the parts that belonged to the daily sacrifice in the law of Moses, that it must mean a true cordial offering, not an opus operatum.] The adversaries falsely imagine that the ceremony alone is signified, and not also the preaching of the Gospel, mortification, and quickening of heart, etc. [which is the best part of the Mass, whether they call it a sacrifice or anything else].
Now, therefore, good men will be able to judge readily that the complaint against us that we abolish the daily sacrifice is most false. Experience shows what sort of Antiochi they are who hold power in the Church; who under the pretext of religion assume to themselves the kingdom of the world, and who rule without concern for religion and the teaching of the Gospel; who wage war like kings of the world, and have instituted new services in the Church. For in the Mass the adversaries retain only the ceremony, and publicly apply this to sacrilegious gain. Afterward they feign that this work, as applied on behalf of others, merits for them grace and all good things. In their sermons they do not teach the Gospel, they do not console consciences they do not show that sins are freely remitted for Christ's sake, but they set forth the worship of saints, human satisfactions, human traditions, and by these they affirm that men are justified before God. And although some of these traditions are manifestly godless, nevertheless they defend them by violence. If any preachers wish to be regarded more learned, they treat of philosophical questions, which neither the people nor even those who propose them understand. Lastly, those who are more tolerable teach the Law, and say nothing concerning the righteousness of faith.
The adversaries in the Confutation make a great ado concerning the desolation of churches, namely, that the altars stand unadorned, without candles and without images. These trifles they regard as ornaments to churches. [Although it is not true that we abolish all such outward ornaments; yet, even if it were so, Daniel is not speaking of such things as are altogether external and do not belong to the Christian Church.] It is a far different desolation which Daniel means, 11, 31; 12, 11, namely, ignorance of the Gospel. For the people, overwhelmed by the multitude and variety of traditions and opinions, were in no way able to embrace the sum of Christian doctrine. [For the adversaries preach mostly of human ordinances, whereby consciences are led from Christ to confidence in their own works.] For who of the people ever understood the doctrine of repentance of which the adversaries treat? And yet this is the chief topic of Christian doctrine.
Consciences were tormented by the enumeration of offenses and by satisfactions. Of faith by which we freely receive the remission of sins, no mention whatever was made by the adversaries. Concerning the exercises of faith struggling with despair, and the free remission of sins for Christ's sake, all the books and all the sermons of the adversaries were silent [worse than worthless, and, moreover, caused untold damage]. To these, the horrible profanation of the masses and many other godless services in the churches were added. This is the desolation which Daniel describes.
On the contrary, by the favor of God, the priests among us attend to the ministry of the Word, teach the Gospel concerning the blessings of Christ, and show that the remission of sins occurs freely for Christ's sake. This doctrine brings sure consolation to consciences. The doctrine of [the Ten Commandments and] good works which God commands is also added. The worth and use of the Sacraments are declared.
But if the use of the Sacrament would be the daily sacrifice, nevertheless we would retain it rather than the adversaries, because with them priests hired for pay use the Sacrament. With us there is a more frequent and more conscientious use. For the people use it, but after having first been instructed and examined. For men are taught concerning the true use of the Sacrament that it was instituted for the purpose of being a seal and testimony of the free remission of sins, and that, accordingly, it ought to admonish alarmed consciences to be truly confident and believe that their sins are freely remitted. Since, therefore, we retain both the preaching of the Gospel and the lawful use of the Sacrament, the daily sacrifice remains with us.
And if we must speak of the outward appearance, attendance upon
church is better among us than among the adversaries. For the
audiences are held by useful and clear sermons. But neither the
people nor the teachers have ever understood the doctrine of the
adversaries. [There is nothing that so attaches people to the church
as good preaching. But our adversaries preach their people out of
the churches; for they teach nothing of the necessary parts of
Christian doctrine; they narrate the legends of saints and other
fables.] And the true adornment of the churches is godly, useful, and
clear doctrine, the devout use of the Sacraments, ardent prayer, and
the like. Candles, golden vessels [tapers, altar-cloths, images],
and similar adornments are becoming, but they are not the adornment
that properly belongs to the Church. But if the adversaries make
worship consist in such matters, and not in the preaching of the
Gospel, in faith, and the conflicts of faith they are to be numbered
among those whom Daniel describes as worshiping their God with gold
and silver,
They quote also from the Epistle to the Hebrews, 5, 1: Every high priest taken from among men is ordained for men in things pertaining to God that he may offer both gifts and sacrifices for sins. Hence they conclude that, since in the New Testament there are high priests and priests, it follows that there is also a sacrifice for sins. This passage particularly makes an impression on the unlearned, especially when the pomp of the priesthood [the garments of Aaron, since in the Old Testament there were many ornaments of gold, silver, and purple] and the sacrifices of the Old Testament are spread before the eyes. This resemblance deceives the ignorant, so that they judge that, according to the same manner, a ceremonial sacrifice ought to exist among us, which should be applied on behalf of the sins of others, just as in the Old Testament. Neither is the service of the masses and the rest of the polity of the Pope anything else than false zeal in behalf of the misunderstood Levitical polity. [They have not understood that the New Testament is occupied with other matters, and that, if such ceremonies are used for the training of the young, a limit must be fixed for them.]
And although our belief has its chief testimonies in the Epistle to
the Hebrews, nevertheless the adversaries distort against us
mutilated passages from this Epistle, as in this very passage, where
it is said that every high priest is ordained to offer sacrifices for
sins. Scripture itself immediately adds that Christ is High Priest,
Since, therefore, in the Old Testament, sacrifices did not merit reconciliation, unless by a figure (for they merited civil reconciliation), but signified the coming sacrifice, it follows that Christ is the only sacrifice applied on behalf of the sins of others. Therefore, in the New Testament no sacrifice is left to be applied for the sins of others, except the one sacrifice of Christ upon the cross.
They altogether err who imagine that Levitical sacrifices merited the remission of sins before God, and, by this example in addition to the death of Christ, require in the New Testament sacrifices that are to be applied on behalf of others. This imagination absolutely destroys the merit of Christ's passion and the righteousness of faith, and corrupts the doctrine of the Old and New Testaments, and instead of Christ makes for us other mediators and propitiators out of the priests and sacrificers, who daily sell their work in the churches.
Therefore, if any one would thus infer that in the New Testament a
priest is needed to make offering for sins, this must be conceded
only of Christ. And the entire Epistle to the Hebrews confirms this
explanation. And if, in addition to the death of Christ, we were to
seek for any other satisfaction to be applied for the sins of others
and to reconcile God, this would be nothing more than to make other
mediators in addition to Christ. Again, as the priesthood of the New
Testament is the ministry of the Spirit, as Paul teaches
We have shown the reason why the Mass does not justify ex opere
operato, and why, when applied on behalf of others, it does not
merit remission, because both conflict with the righteousness of
faith. For it is impossible that remission of sins should occur, and
the terrors of death and sin be overcome by any work or anything,
except by faith in Christ, according to
In addition, we have shown that the Scriptures, which are cited against us, in no way favor the godless opinion of the adversaries concerning the opus operatum. All good men among all nations can judge this. Therefore the error of Thomas is to be rejected, who wrote: That the body of the Lord, once offered on the cross for original debt, is continually offered for daily offenses on the altar in order that, in this, the Church might have a service whereby to reconcile God to herself. The other common errors are also to be rejected, as, that the Mass ex opere operato confers grace upon one employing it; likewise that when applied for others, even for wicked persons, provided they do not interpose an obstacle, it merits for them the remission of sins, of guilt and punishment. All these things are false and godless, and lately invented by unlearned monks, and obscure the glory of Christ's passion and the righteousness of faith.
And from these errors infinite others sprang, as, that the masses avail when applied for many, just as much as when applied individually. The sophists have particular degrees of merit, just as money-changers have grades of weight for gold or silver. Besides they sell the Mass, as a price for obtaining what each one seeks: to merchants, that business may be prosperous; to hunters, that hunting may be successful, and infinite other things. Lastly, they apply it also to the dead; by the application of the Sacrament they liberate souls from the pains of purgatory; although without faith the Mass is of service not even to the living. Neither are the adversaries able to produce even one syllable from the Scriptures in defense of these fables which they teach with great authority in the Church, neither do they have the testimonies of the ancient Church nor of the Fathers. [Therefore they are impious and blind people who knowingly despise and trample under foot the plain truth of God.]
What the Fathers Thought concerning Sacrifice.
And since we have explained the passages of Scripture which are cited against us, we must reply also concerning the Fathers. We are not ignorant that the Mass is called by the Fathers a sacrifice; but they do not mean that the Mass confers grace ex opere operato, and that, when applied on behalf of others, it merits for them the remission of sins, of guilt and punishment. Where are such monstrous stories to be found in the Fathers? But they openly testify that they are speaking of thanksgiving. Accordingly they call it a eucharist. We have said above, however, that a eucharistic sacrifice does not merit reconciliation, but is made by those who have been reconciled, just as afflictions do not merit reconciliation, but are eucharistic sacrifices when those who have been reconciled endure them.
And this reply, in general, to the sayings of the Fathers defends us sufficiently against the adversaries. For it is certain that these figments concerning the merit of the opus operatum are found nowhere in the Fathers. But in order that the whole case may be the better understood, we also shall state those things concerning the use of the Sacrament which actually harmonize with the Fathers and Scripture.
Some clever men imagine that the Lord's Supper was instituted for two reasons. First, that it might be a mark and testimony of profession, just as a particular shape of hood is the sign of a particular profession. Then they think that such a mark was especially pleasing to Christ, namely, a feast to signify mutual union and friendship among Christians, because banquets are signs of covenant and friendship. But this is a secular view; neither does it show the chief use of the things delivered by God; it speaks only of the exercise of love, which men, however profane and worldly, understand, it does not speak of faith, the nature of which few understand.
The Sacraments are signs of God's will toward us, and not merely
signs of men among each other, and they are right in defining that
Sacraments in the New Testament are signs of grace. And because in a
sacrament there are two things, a sign and the Word, the Word, in the
New Testament, is the promise of grace added. The promise of the New
Testament is the promise of the remission of sins, as the text,
And such use of the Sacrament, in which faith quickens terrified
hearts, is a service of the New Testament, because the New Testament
requires spiritual dispositions, mortification and quickening. [For
according to the New Testament the highest service of God is rendered
inwardly in the heart.] And for this use Christ instituted it, since
He commanded them thus to do in remembrance of Him. For to remember
Christ is not the idle celebration of a show [not something that is
accomplished only by some gestures and actions], or one instituted
for the sake of example, as the memory of Hercules or Ulysses is
celebrated in tragedies, but it is to remember the benefits of Christ
and receive them by faith so as to be quickened by them.
The sacrifice [thank-offering or thanksgiving] also is added. For there are several ends for one object. After conscience encouraged by faith has perceived from what terrors it is freed, then indeed it fervently gives thanks for the benefit and passion of Christ, and uses the ceremony itself to the praise of God, in order by this obedience to show its gratitude; and testifies that it holds in high esteem the gifts of God. Thus the ceremony becomes a sacrifice of praise.
And the Fathers, indeed, speak of a twofold effect, of the comfort of
consciences, and of thanksgiving, or praise. The former of these
effects pertains to the nature [the right use] of the Sacrament; the
latter pertains to the sacrifice. Of consolation Ambrose says: Go to
Him and be absolved, because He is the remission of sins. Do you ask
who He is? Hear Him when He says,
Besides these, expressions are also found concerning thanksgiving, such as that most beautifully said by Cyprian concerning those communing in a godly way. Piety, says he, in thanksgiving the Bestower of such abundant blessing, makes a distinction between what has been given and what has been forgiven, i.e., piety regards both what has been given and what has been forgiven, i.e., it compares the greatness of God's blessings and the greatness of our evils, sin and death, with each other, and gives thanks, etc. And hence the term eucharist arose in the Church. Nor indeed is the ceremony itself, the giving of thanks ex opere operato, to be applied on behalf of others, in order to merit for them the remission of sins, etc., in order to liberate the souls of the dead. These things conflict with the righteousness of faith, as though, without faith, a ceremony can profit either the one performing it or others.
Of the Term Mass.
The adversaries also refer us to philology. From the names of the
Mass they derive arguments which do not require a long discussion.
For even though the Mass be called a sacrifice, it does not follow
that it must confer grace ex opere operato, or, when applied on
behalf of others, merit for them the remission of sins, etc.
Leitourgia, they say, signifies a sacrifice, and the Greeks call
the Mass liturgy. Why do they here omit the old appellation synaxris,
which shows that the Mass was formerly the communion of many? But
let us speak of the word liturgy. This word done not properly
signify a sacrifice, but rather the public ministry, and agrees aptly
with our belief, namely, that one minister who consecrates tenders
the body and blood of the lord to the rest of the people, just as one
minister who preaches tenders the Gospel to the people, as Paul says,
Ridiculous is their inference that, since mention is made in the Holy
Scriptures of an altar, therefore the Mass must be a sacrifice; for
the figure of an altar is referred to by Paul only by way of
comparison. And they fabricate that the Mass has been so called from
mzbh, an altar. What need is there of an etymology so far fetched,
unless it be to show their knowledge of the Hebrew language? What
need is there to seek the etymology from a distance, when the term
Mass is found in
[Here you can see what rude asses our adversaries are. They say that the term missa is derived from the term misbeach, which signifies an altar; hence we are to conclude that the Mass is a sacrifice; for sacrifices are offered on an altar. Again, the word liturgia, by which the Greeks call the Mass, is also to denote a sacrifice. This claim we shall briefly answer. All the world sees that from such reasons this heathenish and antichristian error does not follow necessarilv, that the Mass benefits ex opere operato sine bono motu utentis. Therefore they are asses, because in such a highly important matter they bring forward such silly things. Nor do the asses know any grammar. For missa and liturgia do not mean sacrifice. Missa, in Hebrew, denotes a joint contribution. For this may have been a custom among Christians, that they brought meat and drink for the benefit of the poor to their assemblies. This custom was derived from the Jews, who had to bring such contributions on their festivals, these they called missa. Likewise, liturgia, in Greek, really denotes an office in which a person ministers to the congregation. This is well applied to our teaching, because with us the priest, as a common servant of those who wish to commune, ministers to them the holy Sacrament.
Some think that missa is not derived from the Hebrew, but signifies as much as remissio the forgiveness of sin. For, the communion being ended, the announcement used to be made: Ite, missa est: Depart, you have forgiveness of sins. They cite, as proof that this is so, the fact that the Greeks used to say: Lais Aphesis (laois aphsesis), which also means that they had been pardoned. If this were so, it would be an excellent meaning, for in connection with this ceremony forgiveness of sins must always be preached and proclaimed. But the case before us is little aided, no matter what the meaning of the word missa is.]
The Greek canon says also many things concerning the offering, but it shows plainly that it is not speaking properly of the body and blood of the Lord, but of the whole service of prayers and thanksgivings. For it says thus: Kai poiehson hemas axious genesthai tou prospserein soi deehseis kai hikesias kai thusias anaimaktous huper pantos laou. When this is rightly understood, it gives no offense. For it prays that we be made worthy to offer prayers and supplications and bloodless sacrifices for the people. For he calls even prayers bloodless sacrifices. Just as also a little afterward: Eti prospheromen soi tehn logikehn tautehn kai anaimakton latreian, We offer, he says this reasonable and bloodless service. For they explain this inaptly who would rather interpret this of a reasonable sacrifice, and transfer it to the very body of Christ, although the canon speaks of the entire worship, and in opposition to the opus operatum Paul has spoken of logikeh latreia [reasonable service], namely, of the worship of the mind, of fear, of faith, of prayer, of thanksgiving, etc.
Of the Mass for the Dead.
Our adversaries have no testimonies and no command from Scripture for defending the application of the ceremony for liberating the souls of the dead, although from this they derive infinite revenue. Nor, indeed, is it a light sin to establish such services in the Church without the command of God and without the example of Scripture, and to apply to the dead the Lord's Supper, which was instituted for commemoration and preaching among the living [for the purpose of strengthening the faith of those who use the ceremony]. This is to violate the Second Commandment, by abusing God's name.
For, in the first place, it is a dishonor to the Gospel to hold that
a ceremony ex opere operato, without faith, is a sacrifice
reconciling God, and making satisfaction for sins. It is a horrible
saying to ascribe as much to the work of a priest as to the death of
Christ. Again, sin and death cannot be overcome unless by faith in
Christ, as Paul teaches,
Now we shall omit the sort of testimonies concerning purgatory that the adversaries have: what kinds of punishments they think there are in purgatory, what grounds the doctrine of satisfactions has, which we have shown above to be most vain. We shall only present this in opposition: It is certain that the Lord's Supper was instituted on account of the remission of guilt. For it offers the remission of sins, where it is necessary that guilt be truly understood. [For what consolation would we have if forgiveness of sin were here offered us, and yet there would be no remission of guilt?] And nevertheless it does not make satisfaction for guilt, otherwise the Mass would be equal to the death of Christ. Neither can the remission of guilt be received in any other way than by faith. Therefore the Mass is not a satisfaction, but a promise and Sacrament that require faith.
And, indeed, it is necessary that all godly persons be seized with
the most bitter grief [shed tears of blood, from anguish and sorrow]
if they consider that the Mass has been in great part transferred to
the dead and to satisfactions for punishments. This is to banish the
daily sacrifice from the Church; this is the kingdom of Antiochus,
who transferred the most salutary promises concerning the remission
of guilt and concerning faith to the most vain opinions concerning
satisfactions; this is to defile the Gospel, to corrupt the use of
the Sacraments. These are the persons [the real blasphemers] whom
Paul has said,
But let us return to the case. Since the Mass is not a satisfaction, either for punishment or for guilt, ex opere operato, without faith, it follows that the application on behalf of the dead is useless. Nor is there need here of a longer discussion. For it is evident that these applications on behalf of the dead have no testimonies from the Scriptures. Neither is it safe, without the authority of Scripture, to institute forms of worship in the Church. And if it will at any time be necessary, we shall speak at greater length concerning this entire subject. For why should we now contend with adversaries who understand neither what a sacrifice, nor what a sacrament, nor what remission of sins, nor what faith is?
Neither does the Greek canon apply the offering as a satisfaction for the dead, because it applies it equally for all the blessed patriarchs, prophets, apostles. It appears therefore that the Greeks make an offering as thanksgiving, and do not apply it as satisfaction for punishments. [For, of course, it is not their intention to deliver the prophets and apostles from purgatory, but only to offer up thanks along and together with them for the exalted eternal blessings that have been given to them and us.] Although they speak, moreover, not of the offering alone of the body and blood of the Lord, but of the other parts of the Mass, namely, prayers and thanksgiving. For after the consecration they pray that it may profit those who partake of it, they do not speak of others. Then they add: Eti prospheromen soi tehn logikehn tautehn latreian huper tohn en pistei anapausamenohn propatorohn, paterohn, patriarchohn, prophertohn, apostolohn, etc. ["Yet we offer to you this reasonable service for those having departed in faith, forefathers, fathers, patriarchs prophets, apostles," etc.] Reasonable service, however, does not signify the offering itself, but prayers and all things which are there transacted. Now, as regards the adversaries' citing the Fathers concerning the offering for the dead, we know that the ancients speak of prayer for the dead, which we do not prohibit, but we disapprove of the application ex opere operato of the Lord's Supper on behalf of the dead. Neither do the ancients favor the adversaries concerning the opus operatum. And even though they have the testimonies especially of Gregory or the moderns, we oppose to them the most clear and certain Scriptures. And there is a great diversity among the Fathers. They were men, and could err and be deceived. Although if they would now become alive again, and would see their sayings assigned as pretexts for the notorious falsehoods which the adversaries teach concerning the opus operatum, they would interpret themselves far differently.
The adversaries also falsely cite against us the condemnation of Aerius, who, they say was condemned for the reason that he denied that in the Mass an offering is made for the living and the dead. They frequently use this dexterous turn, cite the ancient heresies and falsely compare our cause with these in order by this comparison to crush us. [The asses are not ashamed of any lies. Nor do they know who Aerius was and what he taught.] Epiphanius testifies that Aerius held that prayers for the dead are useless. With this he finds fault. Neither do we favor Aerius, but we on our part are contending with you who are defending a heresy manifestly conflicting with the prophets, apostles and holy Fathers, namely, that the Mass justifies ex opere operato, that it merits the remission of guilt and punishment even for the unjust, to whom it is applied, if they do not present an obstacle. Of these pernicious errors, which detract from the glory of Christ's passion, and entirely overthrow the doctrine concerning the righteousness of faith, we disapprove. There was a similar persuasion of the godless in the Law, namely, that they merited the remission of sins, not freely by faith, but through sacrifices ex opere operato. Therefore they increased these services and sacrifices, instituted the worship of Baal in Israel, and even sacrificed in the groves in Judah. Therefore the prophets condemn this opinion, and wage war not only with the worshipers of Baal, but also with other priests who, with this godless opinion, made sacrifices ordained by God. But this opinion inheres in the world, and always will inhere namely, that services and sacrifices are propitiations. Carnal men cannot endure that alone to the sacrifice of Christ the honor is ascribed that it is a propitiation, because they do not understand the righteousness of faith, but ascribe equal honor to the rest of the services and sacrifices. Just as, therefore, in Judah among the godless priests a false opinion concerning sacrifices inhered, just as in Israel, Baalitic services continued, and, nevertheless, a Church of God was there which disapproved of godless services, so Baalitic worship inheres in the domain of the Pope, namely, the abuse of the Mass, which they apply, that by it they may merit for the unrighteous the remission of guilt and punishment. [And yet, as God still kept His Church, i.e., some saints, in Israel and Judah, so God still preserved His Church, i.e., some saints, under the Papacy, so that the Christian Church has not entirely perished.] And it seems that this Baalitic worship will endure as long as the reign of the Pope, until Christ will come to judge, and by the glory of His advent destroy the reign of Antichrist. Meanwhile all who truly believe the Gospel [that they may truly honor God and have a constant comfort against sins; for God has graciously caused His Gospel to shine, that we might be warned and saved] ought to condemn these wicked services, devised, contrary to God's command, in order to obscure the glory of Christ and the righteousness of faith.
We have briefly said these things of the Mass in order that all good men in all parts of the world may be able to understand that with the greatest zeal we maintain the dignity of the Mass and show its true use, and that we have the most just reasons for dissenting from the adversaries. And we would have all good men admonished not to aid the adversaries in the profanation of the Mass lest they burden themselves with other men's sin. It is a great cause and a great subject not inferior to the transaction of the prophet Elijah, who condemned the worship of Baal. We have presented a case of such importance with the greatest moderation, and now reply without casting any reproach. But if the adversaries will compel us to collect all kinds of abuses of the Mass, the case will not be treated with such forbearance.
Article XXVII (XIII): Of Monastic Vows.
In the town of Eisenach, in Thuringia, there was, to our knowledge, a
monk, John Hilten, who, thirty years ago, was cast by his fraternity
into prison because he had protested against certain most notorious
abuses. For we have seen his writings, from which it can be well
understood what the nature of his doctrine was [that he was a
Christian, and preached according to the Scriptures]. And those who
knew him testify that he was a mild old man, and serious indeed, but
without moroseness. He predicted many things, some of which have
thus far transpired, and others still seem to impend which we do not
wish to recite, lest it may be inferred that they are narrated either
from hatred toward one or from partiality to another. But finally,
when, either on account of his age or the foulness of the prison, he
fell into disease, he sent for the guardian in order to tell him of
his sickness; and when the guardian, inflamed with pharisaic hatred,
had begun to reprove the man harshly on account of his kind of
doctrine, which seemed to be injurious to the kitchen, then, omitting
all mention of his sickness, he said with a sigh that he was bearing
these injuries patiently for Christ's sake, since he had indeed
neither written nor taught anything which could overthrow the
position of the monks, but had only protested against some well-known
abuses. But another one he said, will come in A.D. 1516, who will
destroy you, neither will you be able to resist him. This very
opinion concerning the downward career of the power of the monks, and
this number of years, his friends afterwards found also written by
him in his commentaries, which he had left, concerning certain
passages of Daniel. But although the outcome will teach how much
weight should be given to this declaration, yet there are other signs
which threaten a change in the power of the monks, that are no less
certain than oracles. For it is evident how much hypocrisy, ambition,
avarice there is in the monasteries, how much ignorance and cruelty
among all the unlearned, what vanity in their sermons and in devising
continually new means of gaining money. [The more stupid asses the
monks are, the more stubborn, furious bitter, the more venomous asps
they are in persecuting the truth and the Word of God.] And there are
other faults, which we do not care to mention. While they once were
[not jails or everlasting prisons, but] schools for Christian
instruction, now they have degenerated, as though from a golden to an
iron age, or as the Platonic cube degenerates into bad harmonies,
which, Plato says brings destruction. [Now this precious gold is
turned to dross, and the wine to water.] All the most wealthy
monasteries support only an idle crowd, which gluttonizes upon the
public alms of the Church. Christ, however, teaches concerning the
salt that has lost its savor that it should be cast out and be
trodden under foot,
But we are now discussing the kind of doctrine which the composers of the Confutation are now defending and not the question whether vows should be observed. For we hold that lawful vows ought to be observed; but whether these services merit the remission of sins and justification; whether they are satisfactions for sins, whether they are equal to Baptism, whether they are the observance of precepts and counsels; whether they are evangelical perfection; whether they have the merits of supererogation; whether these merits, when applied on behalf of others save them, whether vows made with these opinions are lawful; whether vows are lawful that are undertaken under the pretext of religion, merely for the sake of the belly and idleness, whether those are truly vows that have been extorted either from the unwilling or from those who on account of age were not able to judge concerning the kind of life, whom parents or friends thrust into the monasteries that they might be supported at the public expense, without the loss of private patrimony, whether vows are lawful that openly tend to an evil issue, either because on account of weakness they are not observed, or because those who are in these fraternities are compelled to approve and aid the abuses of the Mass, the godless worship of saints, and the counsels to rage against good men: concerning these questions we are treating. And although we have said very many things in the Confession concerning such vows as even the canons of the Popes condemn, nevertheless the adversaries command that all things which we have produced be rejected. For they have used these words.
And it is worth while to hear how they pervert our reasons, and what they adduce to fortify their own cause. Accordingly, we will briefly run over a few of our arguments, and in passing, explain away the sophistry of the adversaries in reference to them. Since, however, this entire cause has been carefully and fully treated by Luther in the book to which he gave the title De Votis Monasticis, we wish here to consider that book as reiterated.
First, it is very certain that a vow is not lawful by which he who
vows thinks that he merits the remission of sins before God, or makes
satisfaction before God for sins. For this opinion is a manifest
insult to the Gospel, which teaches that the remission of sins is
freely granted us for Christ's sake, as has been said above at some
length. Therefore we have correctly quoted the declaration of Paul
to the Galatians,
When Paul denies that by the Law of Moses men merit the remission of
sins, he withdraws this praise much more from human traditions, and
this he clearly testifies
The adversaries feign that Paul abolishes the Law of Moses, and that Christ succeeds in such a way that He does not freely grant the remission of sins, but on account of the works of other laws, if any are now devised. By this godless and fanatical imagination they bury the benefit of Christ. Then they feign that among those who observe this Law of Christ, the monks observe it more closely than others, on account of their hypocritical poverty, obedience, and chastity, since indeed all these things are full of sham. In the greatest abundance of all things they boast of poverty. Although no class of men has greater license than the monks [who have masterfully decreed that they are exempt from obedience to bishops and princes], they boast of obedience. Of celibacy we do not like to speak, how pure this is in most of those who desire to be continent, Gerson indicates. And how many of them desire to be continent [not to mention the thoughts of their hearts]?
Of course, in this sham life the monks live more closely in accordance with the Gospel! Christ does not succeed Moses in such a way as to remit sins on account of our works, but so as to set His own merits and His own propitiation on our behalf against God's wrath that we may be freely forgiven. Now, he who apart from Christ's propitiation, opposes his own merits to God's wrath, and on account of his own merits endeavors to obtain the remission of sins, whether he present the works of the Mosaic Law, or of the Decalog, or of the rule of Benedict, or of the rule of Augustine, or of other rules, annuls the promise of Christ, has cast away Christ, and has fallen from grace. This is the verdict of Paul.
But, behold, most clement Emperor Charles behold, ye princes, behold, all ye ranks, how great is the impudence of the adversaries! Although we have cited the declaration of Paul to this effect, they have written: Wicked are those things that are here cited against monasticism. But what is more certain than that men obtain the remission of sins by faith for Christ's sake? And these wretches dare to call this a wicked opinion! We do not at all doubt that if you had been advised of this passage, you would have taken [will take] care that such blasphemy be removed from the Confutation.
But since it has been fully shown above that the opinion is wicked, that we obtain the remission of sins on account of our works, we shall be briefer at this place. For the prudent reader will easily be able to reason thence that we do not merit the remission of sins by monastic works. Therefore this blasphemy also is in no way to be endured which is read in
Thomas, that the monastic profession is equal to Baptism. It is madness to make human tradition, which has neither God's command nor promise, equal to the ordinance of Christ which has both the command and promise of God, which contains the covenant of grace and of eternal life.
Secondly. Obedience, poverty, and celibacy, provided the latter is
not impure, are, as exercises, adiaphora [in which we are not to look
for either sin or righteousness]. And for this reason the saints can
use these without impiety, just as Bernard, Franciscus, and other
holy men used them. And they used them on account of bodily
advantage, that they might have more leisure to teach and to perform
other godly offices, and not that the works themselves are, by
themselves, works that justify or merit eternal life. Finally they
belong to the class of which Paul says,
But look at the impudence of the adversaries! They not only teach
that these observances are justifying services, but they add that
these services are more perfect, i.e. meriting more the remission of
sins and justification, than do other kinds of life [that they are
states of perfection, i.e., holier and higher states than the rest,
such as marriage, rulership]. And here many false and pernicious
opinions concur. They imagine that they [are the most holy people
who] observe [not only] precepts and [but also] counsels [that is,
the superior counsels, which Scripture issues concerning exalted
gifts, not by way of command but of advice]. Afterwards these
liberal men, since they dream that they have the merits of
supererogation, sell these to others. All these things are full of
pharisaic vanity. For it is the height of impiety to hold that they
satisfy the Decalog in such a way that merits remain, while such
precepts as these are accusing all the saints: Thou shalt love the
Lord, thy God, with all shine heart,
as the First Commandment of God (Thou shalt love the Lord, thy God,
with all thy heart and with all thy soul and with all thy mind ) is
higher than a man upon earth can comprehend as it is the highest
theology, from which all the prophets and all the apostles have drawn
as from a spring their best and highest doctrines, yea, as it is such
an exalted commandment, according to which alone all divine service,
all honor to God, every offering, all thanksgiving in heaven and upon
earth, must be regulated and judged, so that all divine service high
and precious and holy though it appear if it be not in accordance
with this commandment, is nothing but husks and shells without a
kernel, yea, nothing but filth and abomination before God; which
exalted commandment no saint whatever has perfectly fulfilled, so
that even Noah and Abraham, David, Peter and Paul acknowledged
themselves imperfect and sinners: it is an unheard-of, pharisaic, yea,
an actually diabolical pride for a sordid Barefooted monk or any
similar godless hypocrite to say, yea, preach and teach, that he has
observed and fulfilled the holy high commandment so perfectly, and
according to the demands and will of God has done so many good works,
that merit even superabounds to him. Yea, dear hypocrites, if the
holy Ten Commandments and the exalted First Commandment of God were
fulfilled as easily as the bread and remnants are put into the sack!
They are shameless hypocrites with whom the world is plagued in this
last time.] The prophet says,
Again, this also is false, namely, that monastic observances are
works of the counsels of the Gospel. For the Gospel does not advise
concerning distinctions of clothing and meats and the renunciation of
property. These are human traditions, concerning all of which it has
been said,
Virginity is recommended, but to those who have the gift, as has been said above. It is, however, a most pernicious error to hold that evangelical perfection lies in human traditions. For thus the monks even of the Mohammedans would be able to boast that they have evangelical perfection. Neither does it lie in the observance of other things which are called adiaphora, but because the kingdom of God is righteousness and life
in hearts,
Now hear our Areopagites [excellent teachers] as to what an unworthy
declaration they have recorded in the Confutation. Thus they say: It
has been expressly declared in the Holy Scriptures that the monastic
life merits eternal life if maintained by a due observance, which by
the grace of God any monk can maintain; and, indeed, Christ has
promised this as much more abundant to those who have left home or
brothers, etc.,
Besides, they dishonor Christ when they say that by monasticism men
merit eternal life. God has ascribed not even to His Law the honor
that it should merit eternal life, as He clearly says in
merit the remission of sins or eternal life by the works of the divine Law, but it is necessary to seek the mercy promised in Christ, much less is this honor of meriting the remission of sins or eternal life to be ascribed to monastic observances since they are mere human traditions.
Thus those who teach that the monastic life merits the remission of sins or eternal life, and transfer the confidence due Christ to these foolish observances, altogether suppress the Gospel concerning the free remission of sins and the promised mercy in Christ that is to be apprehended. Instead of Christ they worship their own hoods and their own filth. But since even they need mercy, they act wickedly in fabricating works of supererogation, and selling them [their superfluous claim upon heaven] to others.
We speak the more briefly concerning these subjects, because from those things which we have said above concerning justification, concerning repentance, concerning human traditions, it is sufficiently evident that monastic vows are not a price on account of which the remission of sins and life eternal are granted. And since Christ calls traditions useless services, they are in no way evangelical perfection.
But the adversaries cunningly wish to appear as if they modify the common opinion concerning perfection. They say that a monastic life is not perfection, but that it is a state in which to acquire perfection. It is prettily phrased! We remember that this correction is found in Gerson. For it is apparent that prudent men, offended by these immoderate praises of monastic life, since they did not venture to remove entirely from it the praise of perfection, have added the correction that it is a state in which to acquire perfection. If we follow this, monasticism will be no more a state of perfection than the life of a farmer or mechanic. For these are also states in which to acquire perfection. For all men, in every vocation, ought to seek perfection, that is, to grow in the fear of God in faith, in love towards one's neighbor, and similar spiritual virtues.
In the histories of the hermits there are examples of Anthony and of others which make the various spheres of life equal. It is written that when Anthony asked God to show him what progress he was making in this kind of life, a certain shoemaker in the city of Alexandria was indicated to him in a dream to whom he should be compared. The next day Anthony came into the city, and went to the shoemaker in order to ascertain his exercises and gifts, and, having conversed with the man, heard nothing except that early in the morning he prayed in a few words for the entire state, and then attended to his trade. Here Anthony learned that justification is not to be ascribed to the kind of life which he had entered [what God had meant by the revelation; for we are justified before God not through this or that life, but alone through faith in Christ].
But although the adversaries now moderate their praises concerning perfection, yet they actually think otherwise. For they sell merits, and apply them on behalf of others under the pretext that they are observing precepts and counsels, hence they actually hold that they have superfluous merits. But what is it to arrogate to one's self perfection, if this is not? Again, it has been laid down in the Confutation that the monks endeavor to live more nearly in accordance with the Gospel. Therefore it ascribes perfection to human traditions if they are living more nearly in accordance with the Gospel by not having property, being unmarried, and obeying the rule in clothing, meats, and like trifles.
Again, the Confutation says that the monks merit eternal life the
more abundantly, and quotes Scripture,
There is, moreover, a twofold forsaking. One occurs without a call,
without God's command; this Christ does not approve,
Therefore it is evident that they wickedly distort Christ's word to a monastic life. Unless perhaps the declaration that they "receive a hundredfold in this life" be in place here. For very many become monks not on account of the Gospel but on account of sumptuous living and idleness, who find the most ample riches instead of slender patrimonies. But as the entire subject of monasticism is full of shams, so, by a false pretext they quote testimonies of Scripture, and as a consequence they sin doubly, i.e., they deceive men, and that, too, under the pretext of the divine name.
Another passage is also cited concerning perfection
Therefore, since the abandonment of property is merely a human tradition, it is a useless service. Excessive also are the praises in the Extravagant, which says that the abdication of the ownership of all things for God's sake is meritorious and holy, and a way of perfection. And it is very dangerous to extol with such excessive praises a matter conflicting with political order. [When inexperienced people hear such commendations, they conclude that it is unchristian to hold property whence many errors and seditions follow, through such commendations Muentzer was deceived, and thereby many Anabaptists were led astray.] But [they say] Christ here speaks of perfection. Yea, they do violence to the text who quote it mutilated. Perfection is in that which Christ adds: Follow Me. An example of obedience in one's calling is here presented. And as callings are unlike [one is called to rulership, a second to be father of a family, a third to be a preacher], so this calling does not belong to all, but pertains properly to
that person with whom Christ there speaks, just as the call of David to the kingdom, and of Abraham to slay his son, are not to be imitated by us. Callings are personal, just as matters of business themselves vary with times and persons; but the example of obedience is general. Perfection would have belonged to that young man if he had believed and obeyed this vocation. Thus perfection with us is that every one with true faith should obey his own calling. [Not that I should undertake a strange calling for which I have not the commission or command of God.]
Thirdly. In monastic vows chastity is promised. We have said above,
however, concerning the marriage of priests, that the law of nature
[or of God] in men cannot be removed by vows or enactments. And as
all do not have the gift of continence, many because of weakness are
unsuccessfully continent. Neither, indeed, can any vows or any
enactments abolish the command of the Holy Ghost
Fourthly. Those who live in monasteries are released from their vows by such godless ceremonies as of the Mass applied on behalf of the dead for the sake of gain, the worship of saints, in which the fault is twofold, both that the saints are put in Christ's place, and that they are wickedly worshiped, just as the Dominicasters invented the rosary of the Blessed Virgin, which is mere babbling not less foolish than it is wicked, and nourishes the most vain presumption. Then, too, these very impieties are applied only for the sake of gain. Likewise, they neither hear nor teach the Gospel concerning the free remission of sins for Christ's sake, concerning the righteousness of faith, concerning true repentance, concerning works which have God's command. But they are occupied either in philosophic discussions or in the handing down of ceremonies that obscure Christ.
We will not here speak of the entire service of ceremonies, of the lessons, singing, and similar things, which could be tolerated if they [were regulated as regards number, and if they] would be regarded as exercises, after the manner of lessons in the schools [and preaching], whose design is to teach the hearers, and, while teaching, to move some to fear or faith.
But now they feign that these ceremonies are services of God, which merit the remission of sins for themselves and for others. For on this account they increase these ceremonies. But if they would undertake them in order to teach and exhort the hearers, brief and pointed lessons would be of more profit than these infinite babblings. Thus the entire monastic life is full of hypocrisy and false opinions [against the First and Second Commandments, against Christ]. To all these this danger also is added, that those who are in these fraternities are compelled to assent to those persecuting the truth. There are, therefore, many important and forcible reasons which free good men from the obligation to this kind of life.
Lastly, the canons themselves release many who either without judgment [before they have attained a proper age] have made vows when enticed by the tricks of the monks, or have made vows under compulsion by friends. Such vows not even the canons declare to be vows. From all these considerations it is apparent that there are very many reasons which teach that monastic vows such as have hitherto been made are not vows; and for this reason a sphere of life full of hypocrisy and false opinions can be safely abandoned.
Here they present an objection derived from the Law concerning the
Nazarites,
The Rechabites also are cited, who did not have any possessions, and did not drink wine, as Jeremiah writes, chap. 35, 6f. Yea, truly, the example of the Rechabites accords beautifully with our monks, whose monasteries excel the palaces of kings, and who live most sumptuously! And the Rechabites, in their poverty of all things, were nevertheless married. Our monks, although abounding in all voluptuousness, profess celibacy.
Besides, examples ought to be interpreted according to the rule, i.e., according to certain and clear passages of Scripture, not contrary to the rule, that is, contrary to the Scriptures. It is very certain, however, that our observances do not merit the remission of sins or justification. Therefore, when the Rechabites are praised, it is necessary [it is certain] that these have observed their custom, not because they believed that by this they merited remission of sins, or that the work was itself a justifying service, or one on account of which they obtained eternal life, instead of, by God's mercy, for the sake of the promised Seed. But because they had the command of their parents, their obedience is praised, concerning which there is the commandment of God: Honor thy father and mother.
Then, too, the custom had a particular purpose: Because they were foreigners, not Israelites, it is apparent that their father wished to distinguish them by certain marks from their countrymen, so that they might not relapse into the impiety of their countrymen. He wished by these marks to admonish them of the [fear of God, the] doctrine of faith and immortality. Such an end is lawful. But for monasticism far different ends are taught. They feign that the works of monasticism are a service, they feign that they merit the remission of sins and justification. The example of the Rechabites is therefore unlike monasticism; to omit here other evils which inhere in monasticism at present.
They cite also from
Besides, if the adversaries do not cease to misapply the passage to
vows, the prohibition that no widow be selected who is less than
sixty years,
We have recounted some of our reasons and, in passing, have explained
away the objections urged by the adversaries. And we have collected
these matters, not only on account of the adversaries, but much more
on account of godly minds, that they may have in view the reasons why
they ought to disapprove of hypocrisy and fictitious monastic
services, all of which indeed this one saying of Christ annuls, which
reads,
Article XXVIII (XIV): Of Ecclesiastical Power.
Here the adversaries cry out violently concerning the privileges and immunities of the ecclesiastical estate, and they add the peroration: All things are vain which are presented in the present article against the immunity of the churches and priests. This is mere calumny; for in this article we have disputed concerning other things. Besides, we have frequently testified that we do not find fault with political ordinances, and the gifts and privileges granted by princes.
But would that the adversaries would hear, on the other hand, the complaints of the churches and of godly minds! The adversaries courageously guard their own dignities and wealth; meanwhile, they neglect the condition of the churches; they do not care that the churches are rightly taught, and that the Sacraments are duly administered. To the priesthood they admit all kinds of persons indiscriminately. [They ordain rude asses; thus the Christian doctrine perished, because the Church was not supplied with efficient preachers.] Afterwards they impose intolerable burdens, as though they were delighted with the destruction of their fellowmen, they demand that their traditions be observed far more accurately than the Gospel. Now, in the most important and difficult controversies, concerning which the people urgently desire to be taught, in order that they may have something certain which they may follow, they do not release the minds which are most severely tortured with doubt, they only call to arms. Besides, in manifest matters [against manifest truth] they present decrees written in blood, which threaten horrible punishments to men unless they act clearly contrary to God's command. Here, on the other hand, you ought to see the tears of the poor, and hear the pitiable complaints of many good men, which God undoubtedly considers and regards, to whom one day you will render an account of your stewardship.
But although in the Confession we have in this article embraced various topics, the adversaries make no reply [act in true popish fashion], except that the bishops have the power of rule and coercive correction, in order to direct their subjects to the goal of eternal blessedness; and that the power of ruling requires the power to judge, to define, to distinguish and fix those things which are serviceable or conduce to the aforementioned end. These are the words of the Confutation, in which the adversaries teach us [but do not prove] that the bishops have the authority to frame laws [without the authority of the Gospel] useful for obtaining eternal life. The controversy is concerning this article.
[Regarding this matter we submit the following:] But we must retain
in the Church this doctrine, namely, that we receive the remission of
sins freely for Christ's sake, by faith. We must also retain this
doctrine, namely, that human traditions are useless services, and
therefore neither sin nor righteousness should be placed in meat
drink, clothing and like things, the use of which Christ wished to be
left free, since He says,
For above they have also condemned Article XV, in which we have stated that traditions do not merit the remission of sins, and they here say that traditions conduce to eternal life. Do they merit the remission of sins? Are they services which God approves as righteousness? Do they quicken hearts! Paul to the Colossians, 2, 20ff., says that traditions do not profit with respect to eternal righteousness and eternal life; for the reason that food, drink, clothing and the like are things that perish with the using. But eternal life [which begins in this life inwardly by faith] is wrought in the heart by eternal things, i.e., by the Word of God and the Holy Ghost. Therefore let the adversaries explain how traditions conduce to eternal life.
Since, however, the Gospel clearly testifies that traditions ought not to be imposed upon the Church in order to merit the remission of sins; in order to be services which God shall approve as righteousness; in order to burden consciences, so that to omit them is to be accounted a sin, the adversaries will never be able to show that the bishops have the power to institute such services.
Besides, we have declared in the Confession what power the Gospel ascribes to bishops. Those who are now bishops do not perform the duties of bishops according to the Gospel although, indeed, they may be bishops according to canonical polity, which we do not censure. But we are speaking of a bishop according to the Gospel. And we are pleased with the ancient division of power into power of the order and power of jurisdiction [that is the administration of the Sacraments and the exercise of spiritual jurisdiction]. Therefore the bishop has the power of the order, i.e., the ministry of the Word and Sacraments; he has also the power of jurisdiction, i.e., the authority to excommunicate those guilty of open crimes, and again to absolve them if they are converted and seek absolution. But their power is not to be tyrannical, i.e., without a fixed law; nor regal, i.e., above law; but they have a fixed command and a fixed Word of God, according to which they ought to teach and according to which they ought to exercise their jurisdiction. Therefore, even though they should have some jurisdiction, it does not follow that they are able to institute new services. For services pertain in no way to jurisdiction. And they have the Word, they have the command, how far they ought to exercise jurisdiction, namely, if any one would do anything contrary to that Word which they have received from Christ. [For the Gospel does not set up a rule independently of the Gospel; that is quite clear and certain.]
Although in the Confession we also have added how far it is lawful
for them to frame traditions, namely, not as necessary services, but
so that there may be order in the Church, for the sake of
tranquillity. And these traditions ought not to cast snares upon
consciences, as though to enjoin necessary services; as Paul teaches
when he says,
This is the simple mode of interpreting traditions, namely, that we
understand them not as necessary services, and nevertheless, for the
sake of avoiding offenses, we should observe them in the proper place.
And thus many learned and great men in the Church have held. Nor
do we see what can be said against this. For it is certain that the
expression
They quote also
We make the same reply to
They present, as an objection, the public offenses and commotions which have arisen under pretext of our doctrine. To these we briefly reply. If all the scandals be brought together, still the one article concerning the remission of sins, that for Christ's sake through faith we freely obtain the remission of sins, brings so much good as to hide all evils. And this, in the beginning, gained for Luther not only our favor, but also, that of many who are now contending against us. "For former favor ceases, and mortals are forgetful," says Pindar. Nevertheless, we neither desire to desert truth that is necessary to the Church, nor can we assent to the adversaries in condemning it. For we ought to obey God rather than men. Those who in the beginning condemned manifest truth, and are now persecuting it with the greatest cruelty, will give an account for the schism that has been occasioned. Then, too, are there no scandals among the adversaries? How much evil is there in the sacrilegious profanation of the Mass applied to gain! How great disgrace in celibacy! But let us omit a comparison. This is what we hare replied to the Confutation for the time being. Now we leave it to the judgment of all the godly whether the adversaries are right in boasting that they have actually refuted our Concession from the Scriptures.
[As regards the slander and complaint of the adversaries at the end of the Confutation, namely, that this doctrine is causing disobedience and other scandals, this is unjustly imputed to our doctrine. For it is evident that by this doctrine the authority of magistrates is most highly praised. Moreover, it is well known that in those localities where this doctrine is preached, the magistrates have hitherto by the grace of God, been treated with all respect by the subjects.
But as to the want of unity and dissension in the Church, it is well known how these matters first happened, and who have caused the division, namely, the sellers of indulgences, who shamelessly preached intolerable lies, and afterwards condemned Luther for not approving of those lies, and besides, they again and again excited more controversies, so that Luther was induced to attack many other errors. But since our opponents would not tolerate the truth, and dared to promote manifest errors by force, it is easy to judge who is guilty of the schism. Surely, all the world, all wisdom, all power ought to yield to Christ and His holy Word. But the devil is the enemy of God, and therefore rouses all his might against Christ, to extinguish and suppress the Word of God. Therefore the devil with his members, setting himself against the Word of God, is the cause of the schism and want of unity. For we have most zealously sought peace, and still most eagerly desire it, provided only we are not forced to blaspheme and deny Christ. For God, the discerner of all men's hearts, is our witness that we do not delight and have no joy in this awful disunion. On the other hand, our adversaries have so far not been willing to conclude peace without stipulating that we must abandon the saving doctrine of the forgiveness of sin by Christ without our merit; though Christ would be most foully blasphemed thereby.
And although, as is the custom of the world it cannot be but that offenses have occurred in this schism through malice and by imprudent people; for the devil causes such offenses, to disgrace the Gospel, yet all this is of no account in view of the great comfort which this teaching has brought men, that for Christ's sake, without our merit, we have forgiveness of sins and a gracious God. Again, that men have been instructed that forsaking secular estates and magistracies is not a divine worship, but that such estates and magistracies are pleasing to God and to be engaged in them is a real holy work and divine service.
If we also were to narrate the offenses of the adversaries, which, indeed, we have no desire to do, it would be a terrible list: what an abominable, blasphemous fair the adversaries have made of the Mass; what unchaste living has been instituted by their celibacy; how the Popes have for more than 400 years been engaged in wars against the emperors, have forgotten the Gospel, and only sought to be emperors themselves, and to bring all Italy into their power how they have juggled the possessions of the Church; how through their neglect many false teachings and forms of worship have been set up by the monks. Is not their worship of the saints manifest pagan idolatry? All their writers do not say one word concerning faith in Christ, by which forgiveness of sin is obtained; the highest degree of holiness they ascribe to human traditions, it is chiefly of these that they write and preach. Moreover this, too, ought to be numbered with their offenses, that they clearly reveal what sort of a spirit is in them, because they are now putting to death so many innocent, pious people on account of Christian doctrine. But we do not now wish to say more concerning this; for these matters should be decided in accordance with God's Word, regardless of the offenses on either aide.
We hope that all God-fearing men will sufficiently see from this writing of ours that ours is the Christian doctrine and comforting and salutary to all godly men. Accordingly, we pray God to extend His grace to the end that His holy Gospel may be known and honored by all, for His glory, and for the peace, unity, and salvation of all of us. Regarding all these articles we offer to make further statements if required.]