The Apology of the Augsburg Confession Part 7

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 G.o.d, 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 G.o.d 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 G.o.d, 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 Ps. 38, 4. 8: For mine iniquities are gone over mine head, as a heavy burden they are too heavy for me...I am feeble and sore broken; I have roared by reason of the disquietness of My heart. And Ps. 6, 2. 3: Have mercy upon me, O Lord; for I am weak; O Lord, heal me; for my bones are vexed. My soul is also sore vexed; but Thou, O Lord how long! And Is. 38, 10.13: I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years....I reckoned till morning that, as a lion, so will He break all my bones. [Again, v. 14: Mine eyes fail with looking upward; 0 Lord, I am oppressed.] In these terrors, conscience feels the wrath of G.o.d against sin, which is unknown to secure men walking according to the flesh [as the sophists and their like]. It sees the turpitude of sin, and seriously grieves that it has sinned; meanwhile it also flees from the dreadful wrath of G.o.d, because human nature, unless sustained by the Word of G.o.d, cannot endure it. Thus Paul says, Gal.

2, 19: I through the Law am dead to the Law, For the Law only accuses and terrifies consciences. In these terrors our adversaries say nothing of faith, they present only the Word, which convicts of sin.

When this is taught alone, it is the doctrine of the Law, not of the Gospel. By these griefs and terrors, they say, men merit grace, provided they love G.o.d. But how will men love G.o.d in true terrors when they feel the terrible and inexpressible wrath of G.o.d What else than despair do those teach who in these terrors, display only the Law?

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 Rom. 5, 1: Being justified by faith, we have peace with G.o.d. This faith obtains the remission of sins. This faith justifies before G.o.d, as the same pa.s.sage testifies: Being justified by faith. This faith shows the distinction between the contrition of Judas and Peter, of Saul and of David. The contrition of Judas or Saul is of no avail, for the reason that to this there is not added this faith which apprehends the remission of sins, bestowed as a gift for Christ's sake.

Accordingly, the contrition of David or Peter avails because to it there is added faith, which apprehends the remission of sins granted for Christ's sake. Neither is love present before reconciliation has been made by faith. For without Christ the Law [G.o.d's Law or the First Commandment] is not performed, according to [Eph. 2, 18; 3,12]

Rom. 5, 2: By Christ we have access to G.o.d. And this faith grows gradually and throughout the entire life, struggles with sin [is tested by various temptations] in order to overcome sin and death.

But love follows faith, as we have said above. And thus filial fear can be clearly defined as such anxiety as has been connected with faith, i.e., where faith consoles and sustains the anxious heart. It is servile fear when faith does not sustain the anxious heart [fear without faith, where there is nothing but wrath and doubt].

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 Rom. 10, 17.

For when the Gospel is heard and the absolution [i.e., the promise of divine grace] is heard, the conscience is encouraged and receives consolation. And because G.o.d truly quickens through the Word, the keys truly remit sins before G.o.d [here on earth sins are truly canceled in such a manner that they are canceled also before G.o.d in heaven] according to Luke 10,10: He that heareth you heareth Me Wherefore the voice of the one absolving must be believed not otherwise than we would believe a voice from heaven. And absolution [that blessed word of comfort] properly can be called a sacrament of repentance, as also the more learned scholastic theologians speak.

Meanwhile this faith is nourished in a manifold way in temptations, through the declarations of the Gospel [the hearing of sermons, reading] and the use of the Sacraments. For these are [seals and]

signs of [the covenant and grace in] the New Testament, i.e., signs of [propitiation and] the remission of sins. They offer, therefore, the remission of sins, as the words of the Lord's Supper clearly testify, Matt. 26, 26. 28: This is My body, which is given for you.

This is the cup of the New Testament, etc. Thus faith is conceived and strengthened through absolution, through the hearing of the Gospel, through the use of the Sacraments, so that it may not succ.u.mb while it struggles with the terrors of sin and death. This method of repentance is plain and clear, and increases the worth of the power of the keys and of the Sacraments, and illumines the benefit of Christ, and teaches us to avail ourselves of Christ as Mediator and Propitiator.

But as the Confutation condemns us for having a.s.signed 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 Matt. 11, 28: Come unto Me, all ye that labor and are heavy laden, and I will give you rest. Here there are two members.

The labor and the burden signify the contrition, anxiety, and terrors of sin and of death. To come to Christ is to believe that sins are remitted for Christ's sake, when we believe, our hearts are quickened by the Holy Ghost through the Word of Christ. Here, therefore, there are these two chief parts, contrition and faith. And in Mark 1, 15 Christ says: Repent ye and believe the Gospel, where in the first member He convicts of sins, in the latter He consoles us, and shows the remission of sins. For to believe the Gospel is not that general faith which devils also have [is not only to believe the history of the Gospel], but in the proper sense it is to believe that the remission of sins has been granted for Christ's sake. For this is revealed in the Gospel. You see also here that the two parts are joined, contrition when sins are reproved and faith, when it is said: Believe the Gospel. If any one should say here that Christ includes also the fruits of repentance or the entire new life, we shall not dissent. For this suffices us, that contrition and faith are named as the chief parts.

Paul almost everywhere, when he describes conversion or renewal, designates these two parts, mortification and quickening, as in Col.

2, 11: In whom also ye are circ.u.mcised with the circ.u.mcision made without hands, namely, by putting off the body of the sins of the flesh. And afterward, v. 12: Wherein also ye are risen with Him through the faith of the operation of G.o.d. Here are two parts. [Of these two parts he speaks plainly Rom. 6, 2. 4. 11, that we are dead to sin, which takes place by contrition and its terrors, and that we should rise again with Christ, which takes place when by faith we again obtain consolation and life. And since faith is to bring consolation and peace into the conscience, according to Rom. 5, 1: Being justified by faith, we have peace, it follows that there is first terror and anxiety in the conscience. Thus contrition and faith go side by side.] One is putting off the body of sins; the other is the rising again through faith. Neither ought these words, mortification, quickening, putting off the body of sins, rising again, to be understood in a Platonic way, concerning a feigned change; but mortification signifies true terrors, such as those of the dying, which nature could not sustain unless it were supported by faith. So he names that as the putting off of the body of sins which we ordinarily call contrition, because in these griefs the natural concupiscence is purged away. And quickening ought not to be understood as a Platonic fancy, but as consolation which truly sustains life that is escaping in contrition. Here, therefore, are two parts: contrition and faith. For as conscience cannot be pacified except by faith, therefore faith alone quickens, according to the declaration, Hab. 2, 4; Rom. 1, 17: The just shall live by faith.

And then in Col. 2, 14 it is said that Christ blots out the handwriting which through the Law is against us. Here also there are two parts, the handwriting and the blotting out of the handwriting.

The handwriting, however, is conscience, convicting and condemning us.

The Law, moreover, is the word which reproves and condemns sins.

Therefore, this voice which says, I have sinned against the Lord, as David says, 2 Sam. 12, 13, is the handwriting. And wicked and secure men do not seriously give forth this voice. For they do not see, they do not read the sentence of the Law written in the heart. In true griefs and terrors this sentence is perceived. Therefore the handwriting which condemns us is contrition itself. To blot out the handwriting is to expunge this sentence by which we declare that we shall be condemned, and to engrave the sentence according to which we know that we have been freed from this condemnation. But faith is the new sentence, which reverses the former sentence, and gives peace and life to the heart.

However, what need is there to cite many testimonies since they are everywhere obvious in the Scriptures? Ps. 118, 18: The Lord hath chastened me sore, but He hath not given me over unto death. Ps. 119, 28: My soul melteth for heaviness; strengthen Thou me according unto Thy word. Here, in the first member, contrition is contained, and in the second the mode is clearly described how in contrition we are revived, namely, by the Word of G.o.d which offers grace. This sustains and quickens hearts. And 1 Sam. 2, 6 The Lord killeth and maketh alive; He bringeth down to the grave and bringeth up. By one of these, contrition is signified, by the other, faith is signified.

And Is. 28, 21: The Lord shall be wroth that He may do His work, His strange work, and bring to pa.s.s His act, His strange act. He calls it the strange work of the Lord when He terrifies because to quicken and console is G.o.d's own work. [Other works, as, to terrify and to kill, are not G.o.d's own works, for G.o.d only quickens.] But He terrifies, he says, for this reason, namely, that there may be a place for consolation and quickening, because hearts that are secure and do not feel the wrath of G.o.d loathe consolation. In this manner Scripture is accustomed to join these two the terrors and the consolation, in order to teach that in repentance there are these chief members, contrition, and faith that consoles and justifies.

Neither do we see how the nature of repentance can be presented more clearly and simply. [We know with certainty that G.o.d thus works in His Christians in the Church.]

For the two chief works of G.o.d 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., Gen. 3, 15], afterwards to the patriarchs; then, still more clearly proclaimed by the prophets; lastly, preached and set forth among the Jews by Christ and disseminated over the entire world by the apostles. For all the saints were justified by faith in this promise, and not by their own attrition or contrition.

And the examples [how the saints became G.o.dly] show likewise these two parts. After his sin Adam is reproved and becomes terrified, this was contrition. Afterward G.o.d 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, 2 Sam. 12, 13: I have sinned against the Lord. This is contrition. Afterward he hears the absolution: The Lord also hath put away thy sin; thou shalt not die. This voice encourages David, and by faith sustains, justifies, and quickens him. Here a punishment is also added, but this punishment does not merit the remission of sins. Nor are special punishments always added, but in repentance these two things ought always to exist, namely, contrition and faith, as Luke 7, 37.

38. The woman, who was a sinner, came to Christ weeping. By these tears the contrition is recognized. Afterward she hears the absolution: Thy sins are forgiven; thy faith hath saved thee; go in peace. This is the second part of repentance, namely, faith, which encourages and consoles her. From all these it is apparent to G.o.dly readers that we a.s.sign to repentance those parts which properly belong to it in conversion, or regeneration, and the remission of sin.

Worthy fruits and punishments [likewise, patience that we be willing to bear the cross and punishments, which G.o.d lays upon the old Adam] follow regeneration and the remission of sin. For this reason we have mentioned these two parts, in order that the faith which we require in repentance [of which the sophists and canonists have all been silent] might be the better seen. And what that faith is which the Gospel proclaims can be better understood when it is set over against contrition and mortification.

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 G.o.d exists, that punishments have been threatened to the wicked [that there is a h.e.l.l], 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 G.o.d we shall defend to eternity and against all the gates of h.e.l.l]

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 Rom. 4, 16, that the promise cannot be received except by faith. But absolution is the promise of the remission of sins [nothing else than the Gospel, the divine promise of G.o.d's grace and favor]. Therefore, it necessarily requires faith.

Neither do we see how he who does not a.s.sent to it may be said to receive absolution. And what else is the refusal to a.s.sent to absolution but charging G.o.d with falsehood, If the heart doubts, it regards those things which G.o.d promises as uncertain and of no account. Accordingly, in 1 John 5, 10 it is written: He that believeth not G.o.d hath made Him a liar, because he believeth not the record that G.o.d gave of His Son.

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 h.e.l.l 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 Rom. 3, 25: Whom G.o.d hath set forth to be a propitiation through faith in His blood. Likewise Rom. 5, 2: By whom also we have access by faith unto grace, etc. For a terrified conscience cannot set against G.o.d's wrath our works or our love, but it is at length pacified when it apprehends Christ as Mediator, and believes the promises given for His sake. For those who dream that without faith in Christ hearts become pacified, do not understand what the remission of sins is, or how it came to us.

Peter, 1 Ep. 2, 6, cites from Is. 49, 23, and 28, 16: He that believeth on Him shall not be confounded. It is necessary, therefore, that hypocrites be confounded, who are confident that they receive the remission of sins because of their own works, and not because of Christ. Peter also says in Acts 10, 43: To Him give all the prophets witness that through His name whosoever believeth in Him, shall receive remission of sins. What he says, through His name, could not be expressed more clearly and he adds: Whosoever believeth in Him.

Thus, therefore, we receive the remission of sins only through the name of Christ, i.e., for Christ's sake, and not for the sake of any merits and works of our own. And this occurs when we believe that sins are remitted to us for Christ's sake.

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 a.s.suredly 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 G.o.d 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 pa.s.sages 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 G.o.d, their books show this plainly.] But lest any one be moved by the mult.i.tude 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, Acts 10, 44: While Peter yet spake these words, the Holy Ghost fell on all them which heard the Word. Therefore, let pious consciences know that the command of G.o.d is this that they believe that they are freely forgiven for Christ's sake, and not for the sake of our works. And by this command of G.o.d let them sustain themselves against despair, and against the terrors of sin and of death. And let them know that this belief has existed among saints from the beginning of the world.

[Of this the idle sophists know little; and the blessed proclamation, the Gospel, which proclaims the forgiveness of sins through the blessed Seed, that is, Christ, has from the beginning of the world been the greatest consolation and treasure to all pious kings all prophets, all believers. For they have believed in the same Christ in whom we believe; for from the beginning of the world no saint has been saved in any other way than through the faith of the same Gospel.

] For Peter clearly cites the consensus of the prophets, and the writings of the apostles testify that they believe the same thing.

Nor are testimonies of the Fathers wanting. For Bernard says the same thing in words that are in no way obscure: For it is necessary first of all to believe that you cannot have remission of sins except by the indulgence of G.o.d, but add yet that you believe also this, namely, that through Him sins are forgiven thee. This is the testimony which the Holy Ghost a.s.serts in your heart, saying: "Thy sins are forgiven thee." For thus the apostle judges that man is justified freely through faith. These words of Bernard shed a wonderful light upon our cause, because he not only requires that we in a general way believe that sins are remitted through mercy but he bids us add special faith, by which we believe that sins are remitted even to us; and he teaches how we may be rendered certain concerning the remission of sins, namely when our hearts are encouraged by faith, and become tranquil through the Holy Ghost. What more do the adversaries require? [But how now, ye adversaries? Is St. Bernard also a heretic?] Do they still dare deny that by faith we obtain the remission of sins, or that faith is a part of repentance?

Thirdly, the adversaries say that sin is remitted; because an attrite or contrite person elicits an act of love to G.o.d [if we undertake from reason to love G.o.d], 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 G.o.d 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 G.o.d 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 G.o.d, according to Ps. 143, 2: Enter not into judgment with Thy servant; for in Thy sight shall no man living be justified.

Neither ought the honor of Christ to be transferred to our works.

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, Rom. 4, 13, where he says: Therefore it is of faith that it might be by grace, to the end the promise might be sure. And Gal. 3, 22: The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given them that believe, i.e., all are under sin, neither can they be freed otherwise than by apprehending by faith the promise of the remission of sins. Therefore we must by faith accept the remission of sins before we do the works of the Law, although, as has been said above, love follows faith, because the regenerate receive the Holy Ghost, and accordingly begin [to become friendly to the Law and] to do the works of the Law.

We would cite more testimonies if they were not obvious to every G.o.dly 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 G.o.d's wrath Christ as Mediator, and not our works. Neither let G.o.dly 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 G.o.dly consciences [in agony of death and temptation] sure comfort, without which no one can in G.o.d'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 G.o.d. 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 G.o.d, since Christ says, John 15, 5: With out Me, ye can do nothing; likewise: I am the true Vine; ye are the branches. But the adversaries feign that we are branches, not of Christ, but of Moses. For they wish to be justified by the Law, and to offer their love and works to G.o.d before they are reconciled to G.o.d through Christ, before they are branches of Christ. Paul, on the other hand [who is certainly a much greater teacher than the adversaries], contends that the Law cannot be observed without Christ. Accordingly, in order that we [those who truly feel and have experienced sin and anguish of conscience must cling to the promise of grace, in order that they] may be reconciled to G.o.d for Christ's sake, the promise must be received before we do the works of the Law. We think that these things are sufficiently clear to G.o.dly consciences. And hence they will understand why we have declared above that men are justified by faith, not by love, because we must oppose to G.o.d's wrath not our love or works (or trust in our love and works), but Christ as Mediator [for all our ability, all our deeds and works, are far too weak to remove and appease G.o.d's wrath]. And we must apprehend the promise of the remission of sins before we do the works of the Law.

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 G.o.d's Law.

Just as Paul says, Rom. 4, 15: The Law worketh wrath. Chrysostom asks concerning repentance, Whence are we made sure that our sins are remitted us? The adversaries also, in their "Sentences," ask concerning the same subject. [The question, verily, is worth asking blessed the man that returns the right answer.] This cannot be explained, consciences cannot be made tranquil, unless they know that it is G.o.d's command and the very Gospel that they should be firmly confident that for Christ's sake sins are remitted freely, and that they should not doubt that these are remitted to them. If any one doubts, he charges, as John says, 1 Ep. 5, 10, the divine promise with falsehood. We teach that this certainty of faith is required in the Gospel. The adversaries leave consciences uncertain and wavering.

Consciences, however do nothing from faith when they perpetually doubt whether they have remission. [For it is not possible that there should be rest, or a quiet and peaceful conscience, if they doubt whether G.o.d be gracious. For if they doubt whether they have a gracious G.o.d, whether they are doing right, whether they have forgiveness of sins, how can, etc.] How can they in this doubt call upon G.o.d, how can they be confident that they are heard? Thus the entire life is without G.o.d [faith] and without the true wors.h.i.+p of G.o.d. This is what Paul says, Rom. 14, 23: Whatsoever is not of faith is sin. And because they are constantly occupied with this doubt, they never experience what faith [G.o.d or Christ] is. Thus it comes to pa.s.s that they rush at last into despair [die in doubt, without G.o.d, without all knowledge of G.o.d]. Such is the doctrine of the adversaries, the doctrine of the Law, the annulling of the Gospel, the doctrine of despair. [Whereby Christ is suppressed, men are led into overwhelming sorrow and torture of conscience, and finally, when temptation comes, into despair. Let His Imperial Majesty graciously consider and well examine this matter, it does not concern gold or silver but souls and consciences.] Now we are glad to refer to all good men the judgment concerning this topic of repentance (for it has no obscurity), in order that they may decide whether we or the adversaries have taught those things which are more G.o.dly and healthful to consciences. Indeed, these dissensions in the Church do not delight us; wherefore, if we did not have great and necessary reasons for dissenting from the adversaries, we would with the greatest pleasure be silent. But now, since they condemn the manifest truth, it is not right for us to desert a cause which is not our own, but is that of Christ and the Church. [We cannot with fidelity to G.o.d and conscience deny this blessed doctrine and divine truth, from which we expect at last, when this poor temporal life ceases and all help of creatures fails, the only eternal, highest consolation: nor will we in anything recede from this cause, which is not only ours, but that of all Christendom, and concerns the highest treasure, Jesus Christ.]

We have declared for what reasons we a.s.signed 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 punis.h.i.+ng in himself what he is sorry for having committed. In these pa.s.sages 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 pa.s.sages 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, Ezek. 33, 11: As I live, saith the Lord G.o.d, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live. For as G.o.d swears that He does not wish the death of a sinner, He shows that faith is required, in order that we may believe the one swearing, and be firmly confident that He forgives us. The authority of the divine promises ought by itself to be great in our estimation. But this promise has also been confirmed by an oath. Therefore, if any one be not confident that he is forgiven, he denies that G.o.d has sworn what is true, than which a more horrible blasphemy cannot be imagined. For Tertullian speaks thus: He invites by reward to salvation, even swearing. Saying, "I live," He desires that He be believed. Oh, blessed we, for whose sake G.o.d swears! Oh, most miserable if we believe not the Lord even when He swears! But here we must know that this faith ought to be confident that G.o.d freely forgives us for the sake of Christ, for the sake of His own promise, not for the sake of our works, contrition, confession, or satisfactions. For if faith relies upon these works, it immediately becomes uncertain, because the terrified conscience sees that these works are unworthy. Accordingly, Ambrose speaks admirably concerning repentance: Therefore it is proper for us to believe both that we are to repent, and that we are to be pardoned, but so as to expect pardon as from faith, which obtains it as from a handwriting. Again: It is faith which covers our sins. Therefore there are sentences extant in the Fathers, not only concerning contrition and works, but also concerning faith. But the adversaries, since they understand neither the nature of repentance nor the language of the Fathers, select pa.s.sages concerning a part of repentance, namely, concerning works; they pa.s.s over the declarations made elsewhere concerning faith, since they do not understand them.

Part 16

Article VI: _Of Confession and Satisfaction._