The Apology of the Augsburg Confession Part 3

Therefore, in this our infirmity there is always present sin, which could be imputed, and of which he says a little while after, v. 6: For this shall every one that is G.o.dly pray unto Thee. Here he shows that even saints ought to seek remission of sins. More than blind are those who do not perceive that wicked desires in the flesh are sins, of which Paul, Gal. 5, 17, says: The flesh l.u.s.teth against the Spirit, and the Spirit against the flesh. The flesh distrusts G.o.d, trusts in present things, seeks human aid in calamities, even contrary to G.o.d's will, flees from afflictions, which it ought to bear because of G.o.d's commands, doubts concerning G.o.d's mercy, etc.

The Holy Ghost in our hearts contends with such dispositions [with Adam's sin] in order to suppress and mortify them [this poison of the old Adam, this desperately wicked disposition], and to produce new spiritual movements. But concerning this topic we will collect more testimonies below, although they are everywhere obvious not only in the Scriptures, but also in the holy Fathers.

Well does Augustine say: All the commandments of G.o.d 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 G.o.d, 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 G.o.d'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 G.o.d. For mercy cannot be apprehended unless by faith, as has been repeatedly said above. [Therefore those who teach that we are not accepted by faith for Christ's sake but for the sake of our own works, lead consciences into despair.] Wherefore, when Paul says, Rom. 3, 31: We establish the Law through faith, by this we ought to understand, not only that those regenerated by faith receive the Holy Ghost, and have movements agreeing with G.o.d's Law, but it is by far of the greatest importance that we add also this, that we ought to perceive that we are far distant from the perfection of the Law. Wherefore we cannot conclude that we are accounted righteous before G.o.d because of our fulfilling of the Law, but in order that the conscience may become tranquil, justification must be sought elsewhere. For we are not righteous before G.o.d as long as we flee from G.o.d's judgment, and are angry with G.o.d. Therefore we must conclude that, being reconciled by faith, we are accounted righteous for Christ's sake, not for the sake of the Law or our works, but that this inchoate fulfilling of the Law pleases on account of faith, and that, on account of faith, there is no imputation of the imperfection of the fulfilling of the Law, even though the sight of our impurity terrifies us. Now, if justification is to be sought elsewhere, our love and works do not therefore justify. Far above our purity, yea, far above the Law itself ought to be placed the death and satisfaction of Christ, presented to us that we might be sure that because of this satisfaction, and not because of our fulfilling of the Law, we have a gracious G.o.d.

Paul teaches this in Gal. 3, 13, when he says: Christ hath redeemed us from the curse of the Law, being made a curse for us, i.e. the Law condemns all men, but Christ, because without sin He has borne the punishment of sin, and been made a victim for us has removed that right of the Law to accuse and condemn those who believe in Him, because He Himself is the propitiation for them for whose sake we are now accounted righteous. But since they are accounted righteous, the Law cannot accuse or condemn them, even though they have not actually satisfied the Law. To the same purport he writes to the Colossians, 2, 10: Ye are complete in Him, as though he were to say: Although ye are still far from the perfection of the Law, yet the remnants of sin do not condemn you, because for Christ's sake we have a sure and firm reconciliation, if you believe, even though sin inhere in your flesh.

The promise ought always to be in sight that G.o.d, 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 G.o.d.

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 G.o.d, unless on account of faith. Accordingly it does not justify, i.e., it neither reconciles, nor regenerates, nor by itself renders us accepted before G.o.d.

From this it is evident that we are justified before G.o.d 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 G.o.d. 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 G.o.d. For, if we wish to teach correctly, we must adhere to this, that we are accepted with G.o.d not on account of the Law, not on account of works, but for Christ's sake. For the honor, due Christ, must not be given to the Law or our-miserable works.] because by faith alone we receive remission of sins and reconciliation, because reconciliation or justification is a matter promised for Christ's sake, and not for the sake of the Law. Therefore it is received by faith alone, although, when the Holy Ghost is given, the fulfilling of the Law follows.

Part 7

_Reply to the Arguments of the Adversaries._

Now, when the grounds of this case have been understood, namely, the distinction between the Law and the promises, or the Gospel, it will be easy to resolve the objections of the adversaries. For they cite pa.s.sages concerning the Law and works, and omit pa.s.sages 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 G.o.d. [G.o.d 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 G.o.d 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 pa.s.sages 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 G.o.d 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 G.o.d perishes, as Paul says, Rom. 4, 14: The promise is made of none effect, and everything is rendered uncertain.] Therefore the promise will be abolished. Hence we refer G.o.dly minds to the consideration of the promises, and we teach concerning the free remission of sins and concerning reconciliation, which occurs through faith in Christ. Afterwards we add also the doctrine of the Law.

[Not that by the Law we merit the remission of sins, or that for the sake of the Law we are accepted with G.o.d, but because G.o.d requires good works.] And it is necessary to divide these things aright, as Paul says, 2 Tim. 2, 15. We must see what Scripture ascribes to the Law, and what to the promises. For it praises works in such a way as not to remove the free promise [as to place the promise of G.o.d and the true treasure, Christ, a thousand leagues above it].

For good works are to be done on account of G.o.d's command, likewise for the exercise of faith [as Paul says, Eph. 2, 10: We are His workmans.h.i.+p, created in Christ Jesus unto good works], and on account of confession and giving of thanks. For these reasons good works ought necessarily to be done, which, although they are done in the flesh not as yet entirely renewed, that r.e.t.a.r.ds the movements of the Holy Ghost, and imparts some of its uncleanness, yet, on account of Christ, are holy, divine works, sacrifices, and acts pertaining to the government of Christ, who thus displays His kingdom before this world. For in these He sanctifies hearts and represses the devil, and, in order to retain the Gospel among men, openly opposes to the kingdom of the devil the confession of saints, and, in our weakness, declares His power. The dangers, labors, and sermons of the Apostle Paul, of Athanasius, Augustine, and the like, who taught the churches, are holy works, are true sacrifices acceptable to G.o.d, are contests of Christ through which He repressed the devil, and drove him from those who believed. David's labors, in waging wars and in his home government, are holy works, are true sacrifices, are contests of G.o.d, defending the people who had the Word of G.o.d against the devil, in order that the knowledge of G.o.d might not be entirely extinguished on earth. We think thus also concerning every good work in the humblest callings and in private affairs. Through these works Christ celebrates His victory over the devil, just as the distribution of alms by the Corinthians, 1 Cor. 16, 1, was a holy work and a sacrifice and contest of Christ against the devil, who labors that nothing may be done for the praise of G.o.d. To disparage such works, the confession of doctrine, affliction, works of love, mortifications of the flesh would be indeed to disparage the outward government of Christ's kingdom among men. Here also we add something concerning rewards and merits. We teach that rewards have been offered and promised to the works of believers. We teach that good works are meritorious, not for the remission of sins, for grace or justification (for these we obtain only by faith), but for other rewards, bodily and spiritual, in this life and after this life because Paul says, 1 Cor. 3, 8: Every man shall receive his own reward, according to his own labor. There will, therefore, be different rewards according to different labors. But the remission of sins is alike and equal to all, just as Christ is one, and is offered freely to all who believe that for Christ's sake their sins are remitted. Therefore the remission of sins and justification are received only by faith, and not on account of any works, as is evident in the terrors of conscience, because none of our works can be opposed to G.o.d's wrath, as Paul clearly says, Rom. 5, 1: Being justified by faith, toe have peace with G.o.d through our Lord Jesus Christ, by whom also we have access by faith, etc. But because faith makes sons of G.o.d, it also makes coheirs with Christ. Therefore, because by our works we do not merit justification, through which we are made sons of G.o.d, and coheirs with Christ, we do not by our works merit eternal life; for faith obtains this, because faith justifies us and has a reconciled G.o.d. But eternal life is due the justified, according to the pa.s.sage Rom. 8, 30: Whom He justified, them He also glorified. Paul, Eph. 6, 2, commends to us the commandment concerning honoring parents, by mention of the reward which is added to that commandment where he does not mean that obedience to parents justifies us before G.o.d, but that, when it occurs in those who have been justified, it merits other great rewards. Yet G.o.d exercises His saints variously, and often defers the rewards of the righteousness of works in order that they may learn not to trust in their own righteousness, and may learn to seek the will of G.o.d rather than the rewards, as appears in Job, in Christ, and other saints. And of this, many psalms teach us, which console us against the happiness of the wicked, as Ps. 37, 1: Neither be thou envious. And Christ says, Matt.

5, 10: Blessed are they which are persecuted for righteousness' sake; for theirs is the kingdom of heaven. By these praises of good works, believers are undoubtedly moved to do good works. Meanwhile, the doctrine of repentance is also proclaimed against the G.o.dless, whose works are wicked; and the wrath of G.o.d is displayed, which He has threatened all who do not repent. We therefore praise and require good works, and show many reasons why they ought to be done.

Thus of works Paul also teaches when he says, Rom. 4, 9 sq., that Abraham received circ.u.mcision, not in order that by this work he might be justified; for by faith he had already attained it that he was accounted righteous. But circ.u.mcision was added in order that he might have in his body a written sign, admonished by which he might exercise faith, and by which also he might confess his faith before others, and by his testimony might invite others to believe. By faith Abel offered unto G.o.d a more excellent sacrifice, Heb. 11, 4.

Because, therefore, he was just by faith, the sacrifice which he made was pleasing to G.o.d, not that by this work he merited the remission of sins and grace, but that he exercised his faith and showed it to others, in order to invite them to believe.

Although in this way good works ought to follow faith, men who cannot believe and be sure that for Christ's sake they are freely forgiven, and that freely for Christ's sake they have a reconciled G.o.d, 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 G.o.d, and attain that for the sake of these works they are accounted righteous. This G.o.dless opinion concerning works we condemn. In the first place, because it obscures the glory of Christ when men offer to G.o.d 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 G.o.d, 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 G.o.d [nor of His will]; for, as in anger they flee from G.o.d, who judges and afflicts them, they never believe that they are heard.

But faith manifests the presence of G.o.d, since it is certain that G.o.d freely forgives and hears us.

Moreover, this G.o.dless 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 G.o.d 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 G.o.d, so to say, _ex opere operato_. We see here how earnestly the prophets rebuke the people: Ps. 50, 8: I will not reprove thee for thy sacrifices, and Jer. 7, 22: I spake not unto your fathers concerning burnt offerings. Such pa.s.sages condemn not works, which G.o.d certainly had commanded as outward exercises in this government, but they condemn the G.o.dless opinion according to which they thought that by these works they appeased the wrath of G.o.d, and thus cast away faith. And because no works pacify the conscience, new works, in addition to G.o.d's commands, were from time to time devised [the hypocrites nevertheless used to invent one work after another, one sacrifice after another, by a blind guess and in reckless wantonness, and all this without the word and command of G.o.d, with wicked conscience as we have seen in the Papacy]. The people of Israel had seen the prophets sacrificing on high places [and in groves].

Besides, the examples of the saints very greatly move the minds of those, hoping by similar works to obtain grace just as these saints obtained it. [But the saints believed.] Wherefore the people began, with remarkable zeal, to imitate this work, in order that by such a work [they might appease the wrath of G.o.d] they might merit remission of sins, grace, and righteousness. But the prophets had been sacrificing on high places, not that by these works they might merit the remission of sins and grace, but because on these places they taught, and, accordingly, presented there a testimony of their faith.

The people had heard that Abraham had sacrificed his son. Wherefore they also, in order to appease G.o.d by a most cruel and difficult work, put to death their sons. But Abraham did not sacrifice his son with the opinion that this work was a price and propitiatory work for the sake of which he was accounted righteous. Thus in the Church the Lord's Supper was inst.i.tuted that by remembrance of the promises of Christ, of which we are admonished in this sign, faith might be strengthened in us, and we might publicly confess our faith, and proclaim the benefits of Christ, as Paul says, 1 Cor. 11, 26: As often as ye eat this bread and drink this cup, ye do show the Lord's death, etc. But our adversaries contend that the ma.s.s is a work that justifies us _ex opere operato_, and removes the guilt and liability to punishment in those for whom it is celebrated, for thus writes Gabriel.

Anthony, Bernard, Dominicus, Franciscus, and other holy Fathers selected a certain kind of life either for the sake of study [of more readily reading the Holy Scriptures] or other useful exercises. In the mean time they believed that by faith they were accounted righteous for Christ's sake, and that G.o.d was gracious to them, not on account of those exercises of their own. But the mult.i.tude 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 G.o.d 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 G.o.d, in order that some great work may be sought which may be set against the wrath and judgment of G.o.d.

Contrary to Scripture, the adversaries uphold these G.o.dless 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 G.o.d, 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 G.o.d, 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 G.o.d, 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 G.o.d. 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 G.o.d not with men, but by which we apprehend grace and peace of conscience. Conscience however, cannot be pacified before G.o.d, unless by faith alone, which is certain that G.o.d for Christ's sake is reconciled to us, according to Rom. 5, 1: Being justified by faith, we have peace because justification is only a matter freely promised for Christ's sake, and therefore is always received before G.o.d by faith alone.

Now, then, we will reply to those pa.s.sages which the adversaries cite, in order to prove that we are justified by love and works. From 1 Cor. 13, 2 they cite: Though I have all faith, etc., and hove not charity, I am nothing. And here they triumph greatly. Paul testifies to the entire Church, they say, that faith alone does not justify. But a reply is easy after we have shown above what we hold concerning love and works. This pa.s.sage of Paul requires love. We also require this. For we have said above that renewal and the inchoate fulfilling of the Law must exist in us, according to Jer. 31, 33: 1 will put My Law in their inward parts, and write it in their hearts. If any one should cast away love, even though he have great faith, yet he does not retain it, for he does not retain the Holy Ghost [he becomes cold and is now again fleshly, without Spirit and faith; for the Holy Ghost is not where Christian love and other fruits of the Spirit are not]. Nor indeed does Paul in this pa.s.sage treat of the mode of justification, but he writes to those who, after they had been justified, should be urged to bring forth good fruits lest they might lose the Holy Ghost. The adversaries, furthermore, treat the matter preposterously: they cite this one pa.s.sage, in which Paul teaches concerning fruits, they omit very many other pa.s.sages, in which in a regular order he discusses the mode of justification.

Besides, they always add a correction to the other pa.s.sages, which treat of faith, namely, that they ought to be understood as applying to _fides formata_. Here they add no correction that there is also need of the faith that holds that we are accounted righteous for the sake of Christ as Propitiator. Thus the adversaries exclude Christ from justification, and teach only a righteousness of the Law. But let us return to Paul. No one can infer anything more from this text than that love is necessary. This we confess. So also not to commit theft is necessary. But the reasoning will not be correct if some one would desire to frame thence an argument such as this: "Not to commit theft is necessary. Therefore, not to commit theft justifies."

Because justification is not the approval of a certain work, but of the entire person. Hence this pa.s.sage from Paul does not harm us; only the adversaries must not in imagination add to it whatever they please. For he does not say that love justifies, but: ["And if I have not love"] "I am nothing," namely, that faith, however great it may have been, is extinguished. He does not say that love overcomes the terrors of sin and of death that we can set our love against the wrath and judgment of G.o.d, that our love satisfies G.o.d's Law, that without Christ as Propitiator we have access, by our love, to G.o.d, that by our love we receive the promised remission of sins. Paul says nothing of this. He does not, therefore, think that love justifies, because we are justified only when we apprehend Christ as Propitiator, and believe that for Christ's sake G.o.d is reconciled to us. Neither is justification even to be dreamed of with the omission of Christ as Propitiator. If there be no need of Christ, if by our love we can overcome death, if by our love, without Christ as Propitiator' we have access to G.o.d, then let our adversaries remove the promise concerning Christ, then let them abolish the Gospel [which teaches that we have access to G.o.d through Christ as Propitiator, and that we are accepted not for the sake of our fulfilling of the Law, but for Christ's sake]. The adversaries corrupt very many pa.s.sages, because they bring to them their own opinions, and do not derive the meaning from the pa.s.sages themselves.

For what difficulty is there in this pa.s.sage if we remove the interpretation which the adversaries, who do not understand what justification is or how it occurs [what faith is, what Christ is, or how a man is justified before G.o.d], out of their own mind attach to it? The Corinthians, being justified before, had received many excellent gifts. In the beginning they glowed with zeal, just as is generally the case. Then dissensions [factions and sects] began to arise among them as Paul indicates; they began to dislike good teachers. Accordingly, Paul reproves them, recalling them [to unity and] to offices of love. Although these are necessary, yet it would be foolish to imagine that works of the Second Table, through which we have to do with man and not properly with G.o.d, justify us. But in justification we have to treat with G.o.d; His wrath must be appeased, and conscience must be pacified with respect to G.o.d. None of these occur through the works of the Second Table [by love, but only by faith, which apprehends Christ and the promise of G.o.d. However, it is true that losing love involves losing the Spirit and faith. And thus Paul says: If I have not love, I am nothing. But he does not add the affirmative statement, that love justifies in the sight of G.o.d].

But they object that love is preferred to faith and hope. For Paul says, 1 Cor. 13, 13: The greatest of these is charity. Now, it is reasonable that the greatest and chief virtue should justify, although Paul, in this pa.s.sage, properly speaks of love towards one's neighbor, and indicates that love is the greatest, because it has most fruits. Faith and hope have to do only with G.o.d; but love has infinite offices externally towards men. [Love goes forth upon earth among the people, and does much good, by consoling, teaching, instructing, helping, counseling privately and publicly.]

Nevertheless, let us, indeed, grant to the adversaries that love towards G.o.d and our neighbor is the greatest virtue, because the chief commandment is this: Thou shalt love the Lord, thy G.o.d Matt. 22, 37. But how will they infer thence that love justifies? The greatest virtue, they say, justifies. By no means. [It would be true if we had a gracious G.o.d because of our virtue. Now, it was proven above that we are accepted and justified for Christ's sake, not because of our virtue, for our virtue is impure.] For just as even the greatest or first Law does not justify, so also the greatest virtue of the Law does not justify. [For, as the Law and virtue is higher, and our ability to do the same proportionately lower, we are not righteous because of love.] But that virtue justifies which apprehends Christ, which communicates to us Christ's merits, by which we receive grace and peace from G.o.d. But this virtue is faith. For as it has been often said, faith is not only knowledge, but much rather willing to receive or apprehend those things which are offered in the promise concerning Christ. Moreover this obedience towards G.o.d, namely, to wish to receive the offered promise, is no less a divine service, _latreia_, than is love. G.o.d wishes us to believe Him, and to receive from Him blessings, and this He declares to be true divine service.

But the adversaries ascribe justification to love because they everywhere teach and require the righteousness of the Law. For we cannot deny that love is the highest work of the Law. And human wisdom gazes at the Law, and seeks in it justification. Accordingly, also the scholastic doctors, great and talented men, proclaim this as the highest work of the Law, and ascribe to this work justification.

But deceived by human wisdom, they did not look upon the uncovered, but upon the veiled face of Moses, just as the Pharisees, philosophers, Mahometans. But we preach the foolishness of the Gospel, in which another righteousness is revealed, namely, that for the sake of Christ, as Propitiator, we are accounted righteous, when we believe that for Christ's sake G.o.d has been reconciled to us.

Neither are we ignorant how far distant this doctrine is from the judgment of reason and of the Law. Nor are we ignorant that the doctrine of the Law concerning love makes a much greater show; for it is wisdom. But we are not ashamed of the foolishness of the Gospel.

For the sake of Christ's glory we defend this, and beseech Christ, by His Holy Ghost, to aid us that we may be able to make this clear and manifest.

The adversaries, in the Confutation, have also cited against us Col.

3, 14: Charity, which is the bond of perfectness. From this they infer that love justifies because it renders men perfect. Although a reply concerning perfection could here be made in many ways, yet we will simply recite the meaning of Paul. It is certain that Paul spoke of love towards one's neighbor. Neither must we indeed think that Paul would ascribe either justification or perfection to the works of the Second Table, rather than to those of the First. And if love render men perfect, there will then be no need of Christ as Propitiator, [However, Paul teaches in all places that we are accepted on account of Christ, and not on account of our love, or our works, or of the Law; for no saint (as was stated before) perfectly fulfils the Law. Therefore since he in all places writes and teaches that in this life there is no perfection in our works, it is not to be thought that he speaks here of personal perfection.] for faith apprehends Christ only as Propitiator. This, however, is far distant from the meaning of Paul, who never suffers Christ to be excluded as Propitiator. Therefore he speaks not of personal perfection, but of the integrity common to the Church [concerning the unity of the Church and the word which they interpret as perfection means nothing else than to be not rent]. For on this account he says that love is a bond or connection, to signify that he speaks of the binding and joining together, with each other, of the many members of the Church.

For just as in all families and in all states concord should be nourished by mutual offices, and tranquillity cannot be retained unless men overlook and forgive certain mistakes among themselves; so Paul commands that there should be love in the Church in order that it may preserve concord, bear with the harsher manners of brethren as there is need, overlook certain less serious mistakes, lest the Church fly apart into various schisms, and enmities and factions and heresies arise from the schisms.

For concord must necessarily he rent asunder whenever either the bishops impose [without cause] upon the people heavier burdens, or have no respect to weakness in the people. And dissensions arise when the people judge too severely [quickly censure and criticize]

concerning the conduct [walk and life] of teachers [bishops or preachers], or despise the teachers because of certain less serious faults; for then both another kind of doctrine and other teachers are sought after. On the other hand, perfection, i.e., the integrity of the Church, is preserved, when the strong bear with the weak, when the people take in good part some faults in the conduct of their teachers [have patience also with their preachers], when the bishops make some allowances for the weakness of the people [know how to exercise forbearance to the people, according to circ.u.mstances, 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 pa.s.sage: 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 G.o.dless 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 G.o.dliness, 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 pa.s.sage in the poet: I forgive myself, Maevius said. But this is very far distant from those encomiums of love which they here recite from Paul, nor do they understand the word any more than the walls which give it back. From Peter they cite also this sentence, 1 Pet. 4, 8: Charity shall cover the mult.i.tude of sins. It is evident that also Peter speaks of love towards one's neighbor, because he joins this pa.s.sage to the precept by which he commands that they should love one another. Neither could it have come into the mind of any apostle that our love overcomes sin and death; that love is the propitiation on account of which to the exclusion of Christ as Mediator, G.o.d is reconciled; that love is righteousness without Christ as Mediator. For this love, if there would be any, would be a righteousness of the Law, and not of the Gospel, which promises to us reconciliation and righteousness if we believe that, for the sake of Christ as Propitiator, the Father has been reconciled, and that the merits of Christ are bestowed upon us. Peter, accordingly, urges us, a little before, to come to Christ that we may be built upon Christ.

And he adds, 1 Pet. 2, 4-6: He that believeth on Him shall not be confounded. When G.o.d judges and convicts us, our love does not free us from confusion [from our works and lives, we truly suffer shame].

But faith in Christ liberates us in these fears, because we know that for Christ's sake we are forgiven.

Besides, this sentence concerning love is derived from Prov. 10,12, where the ant.i.thesis clearly shows how it ought to be understood: Hatred stirreth up strifes; but love covereth all sins. It teaches precisely the same thing as that pa.s.sage of Paul taken from Colossians, that if any dissensions would occur, they should be moderated and settled by our equitable and lenient conduct.

Dissensions, it says, increase by means of hatred, as we often see that from the most trifling offenses tragedies arise [from the smallest sparks a great conflagration arises]. Certain trifling offenses occurred between Caius Caesar and Pompey, in which, if the one had yielded a very little to the other, civil war would not have arisen. But while each indulged his own hatred, from a matter of no account the greatest commotions arose. And many heresies have arisen in the Church only from the hatred of the teachers. Therefore it does not refer to a person's own faults, but to the faults of others, when it says: Charity covereth sins, namely, those of others, and that, too, among men, i.e., even though these offenses occur, yet love overlooks them, forgives, yields, and does not carry all things to the extremity of justice. Peter, therefore, does not mean that love merits in G.o.d's sight the remission of sins, that it is a propitiation to the exclusion of Christ as Mediator, that it regenerates and justifies, but that it is not morose, harsh, intractable towards men, that it overlooks some mistakes of its friends, that it takes in good part even the harsher manners of others, just as the well-known maxim enjoins: Know, but do rot hate, the manners of a fiend. Nor was it without design that the apostle taught so frequently concerning this office what the philosophers call epieicheia, leniency. For this virtue is necessary for retaining public harmony [in the Church and the civil government], which cannot last unless pastors and Churches mutually overlook and pardon many things [if they want to be extremely particular about every defect, and do not allow many things to flow by without noticing them].

From James they cite 2, 24: Ye see, then how by works a man is justified, and not by faith alone. Nor is any other pa.s.sage 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 G.o.dless 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 G.o.d is reconciled to us; that good works overcome the terrors of sin and of death; that good works are accepted in G.o.d'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 pa.s.sage of James.

In the first place, then, we must ponder this, namely, that the pa.s.sage is more against the adversaries than against us. For the adversaries teach that man is justified by love and works. Of faith, by which we apprehend Christ as Propitiator, they say nothing. Yea they condemn this faith; nor do they condemn it only in sentences and writings, but also by the sword and capital punishments they endeavor to exterminate it in the Church. How much better does James teach, who does not omit faith, or present love in preference to faith, but retains faith, so that in justification Christ may not be excluded as Propitiator! Just as Paul also, when he treats of the sum of the Christian life, includes faith and love, 1 Tim. 1, 5: The end of the commandment is charity out of a pure heart, and of a good conscience, and of faith unfeigned.

Secondly, the subject itself declares that here such works are spoken of as follow faith, and show that faith is not dead, but living and efficacious in the heart. James, therefore, did not believe that by good works we merit the remission of sins and grace. For he speaks of the works of those who have been justified, who have already been reconciled and accepted, and have obtained remission of sins.

Wherefore the adversaries err when they infer that James teaches that we merit remission of sins and grace by good works, and that by our works we have access to G.o.d, without Christ as Propitiator.

Part 8

Thirdly, James has spoken shortly before concerning regeneration, namely, that it occurs through the Gospel. For thus he says 1, 18: Of His own will begat He us with the Word of Truth, that we should be a kind of first-fruits of His creatures. When he says that we have been born again by the Gospel, he teaches that we have been born again and justified by faith. For the promise concerning Christ is apprehended only by faith, when we set it against the terrors of sin and of death. James does not, therefore, think that we are born again by our works.

From these things it is clear that James does not contradict us, who, when censuring idle and secure minds, that imagine that they have faith, although they do not have it, made a distinction between dead and living faith. He says that that is dead which does not bring forth good works [and fruits of the Spirit: obedience, patience, chast.i.ty, 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 G.o.d, and overcomes death: Wherein also ye are risen with Him through the faith of the operation of G.o.d. 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 G.o.d; but as the tree must first be good, so also must man be first accepted before G.o.d by faith for Christ's sake. The works are too insignificant to render G.o.d 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 p.r.o.nounced righteous in a forensic sense, as also in the pa.s.sage Rom. 2, 13: The doers of the Law shall be justified. As, therefore, these words: The doers of the Law shall be justified, contain nothing contrary to our doctrine, so, too, we believe concerning the words of James: By works a man is justified, and not by faith alone, because men having faith and good works are certainly p.r.o.nounced righteous. For, as we have said, the good works of saints are righteous, and please on account of faith. For James commends only such works as faith produces, as he testifies when he says of Abraham, 2, 21: Faith wrought with his works. In this sense it is said: The doers of the Law are justified, i.e., they are p.r.o.nounced righteous who from the heart believe G.o.d, and afterwards have good fruits which please Him on account of faith, and accordingly, are the fulfilment of the Law. These things, simply spoken, contain nothing erroneous, but they are distorted by the adversaries who attach to them G.o.dless opinions out of their mind. For it does not follow hence that works merit the remission of sins; that works regenerate hearts; that works are a propitiation, that works please without Christ as Propitiator; that works do not need Christ as Propitiator.

James says nothing of these things, which, nevertheless, the adversaries shamelessly infer from the words of James.

Certain other pa.s.sages concerning works are also cited against us.

Luke 6, 37: Forgive, and ye shall be forgiven. Is. 58, 7 [9]: Is it not to deal thy bread to the hungry?...Then shalt thou call, and the Lord will answer. Dan. 4, 24 [27]: Break off thy sins, by showing mercy to the poor. Matt. 5, 3: Blessed are the poor in spirit; for theirs is the kingdom of heaven; and v. 7: Blessed are the merciful; for they shall obtain mercy. Even these pa.s.sages would contain nothing contrary to us if the adversaries would not falsely attach something to them. For they contain two things: The one is a preaching either of the Law or of repentance, which not only convicts those doing wrong, but also enjoins them to do what is right; the other is a promise which is added. But it is not added that sins are remitted without faith, or that works themselves are a propitiation.

Moreover, in the preaching of the Law these two things ought always to be understood, namely: First, that the Law cannot be observed unless we have been regenerated by faith in Christ, just as Christ says, John 15, 5: Without Me ye can do nothing. Secondly, and though some external works can certainly be done, this general judgment: Without faith it is impossible to please G.o.d, which interprets the whole Law, must be retained: and the Gospel must be retained, that through Christ we have access to the Father, Heb. 10, 19, Rom. 5, 2.

For it is evident that we are not justified by the Law. Otherwise, why would there be need of Christ or the Gospel, if the preaching of the Law alone would be sufficient? Thus in the preaching of repentance, the preaching of the Law, or the Word convicting of sin, is not sufficient, because the Law works wrath, and only accuses, only terrifies consciences, because consciences never are at rest, unless they hear the voice of G.o.d in which the remission of sins is clearly promised. Accordingly, the Gospel must be added, that for Christ's sake sins are remitted, and that we obtain remission of sins by faith in Christ. If the adversaries exclude the Gospel of Christ from the preaching of repentance, they are judged aright to be blasphemers against Christ.

Therefore, when Isaiah, 1, 16. 18, preaches repentance: Cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow. Come now and let us reason together, saith the Lord; though your sine be as scarlet, they shall be white as snow, the prophet thus both exhorts to repentance, and adds the promise. But it would be foolish to consider in such a sentence only the words: Relieve the oppressed; judge the fatherless.

For he says in the beginning: Cease to do evil, where he censures impiety of heart and requires faith. Neither does the prophet say that through the works: Relieve the oppressed, judge the fatherless, they can merit the remission of sins _ex opere operato_, but he commands such works as are necessary in the new life. Yet, in the mean time, he means that remission of sins is received by faith, and accordingly the promise is added. Thus we must understand all similar pa.s.sages. Christ preaches repentance when He says: Forgive, and He adds the promise: And ye shall be forgiven, Luke 6, 37. Nor, indeed, does He say this, namely, that, when we forgive, by this work of ours we merit the remission of sins _ex opere operato_, as they term it, but He requires a new life, which certainly is necessary.

Yet, in the mean time He means that remission of sins is received by faith. Thus, when Isaiah says, 58, 7: Deal thy bread to the hungry, he requires a new life. Nor does the prophet speak of this work alone, but, as the text indicates, of the entire repentance; yet, in the mean time, he intends that remission of sins is received by faith.