For the position is sure, and none of the gates of h.e.l.l can overthrow it, that in the preaching of repentance the preaching of the Law is not sufficient, because the Law works wrath and always accuses. But the preaching of the Gospel should be added, namely, that in this way remission of sins is granted us, if we believe that sins are remitted us for Christ's sake. Otherwise, why would there be need of the Gospel, why would there be need of Christ? This belief ought always to be in view, in order that it may be opposed to those who, Christ being cast aside and the Gospel being blotted out, wickedly distort the Scriptures to the human opinions, that by our works we purchase remission of sins.

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 G.o.d, 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 G.o.d, the G.o.d 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 G.o.d of Israel: There is no other G.o.d that can deliver after this sort Dan. 3, 29. Therefore, in the sermon of Daniel there are two parts. The one part is that which gives commandment concerning the new life and the works of the new life. The other part is, that Daniel promises to the king the remission of sins.

[Now, where there is a promise, faith is required. For the promise cannot be received in any other way than by the heart's relying on such word of G.o.d, and not regarding its own worthiness or unworthiness. Accordingly, Daniel also demands faith: for thus the promise reads: There will be healing for thy offenses.] And this promise of the remission of sins is not a preaching of the Law, but a truly prophetical and evangelical voice, of which Daniel certainly meant that it should be received in faith. For Daniel knew that the remission of sins in Christ was promised not only to the Israelites, but also to all nations. Otherwise he could not have promised to the king the remission of sins. For it is not in the power of man especially amid the terrors of sin, to a.s.sert without a sure word of G.o.d concerning G.o.d's will, that He ceases to be angry. And the words of Daniel speak in his own language still more clearly of repentance and still more clearly bring out the promise. Redeem thy sins by righteousness and thy iniquities by favors toward the poor. These words teach concerning the whole of repentance. [It is as much as to say: Amend your life! And it is true, when we amend our lives, we become rid of sin.] For they direct him to become righteous, then to do good works, to defend the miserable against injustice, as was the duty of a king. But righteousness is faith in the heart. Moreover, sins are redeemed by repentance, i.e. the obligation or guilt is removed, because G.o.d forgives those who repent, as it is written in Ezek. 18, 21. 22. Nor are we to infer from this that He forgives on account of works that follow, on account of alms, but on account of His promise He forgives those who apprehend His promise. Neither do any apprehend His promise, except those who truly believe, and by faith overcome sin and death. These, being regenerated, ought to bring forth fruits worthy of repentance, just as John says, Matt. 3, 8. The promise, therefore, was added: So, there will be healing for thy offenses, Dan. 4, 24. [Daniel does not only demand works, but says: Redeem thy sins by righteousness. Now, everybody knows that in Scripture righteousness does not mean only external works, but embraces faith, as Paul says: _Iustus ex fide vivet_? The just shall live by his faith, Heb. 10, 38. Hence, Daniel first demands faith when he mentions righteousness and says: Redeem thy sins by righteousness, that is, by faith toward G.o.d, by which thou art made righteous. In addition to this do good works, administer your office, do not be a tyrant, but see that your government be profitable to your country and people, preserve peace, and protect the poor against unjust force. These are princely alms.] Jerome here added a particle expressing doubt, that is beside the matter, and in his commentaries contends much more unwisely that the remission of sins is uncertain.

But let us remember that the Gospel gives a sure promise of the remission of sins. And to deny that there must be a sure promise of the remission of sins would completely abolish the Gospel. Let us therefore dismiss Jerome concerning this pa.s.sage. Although the promise is displayed even in the word redeem. For it signifies that the remission of sins is possible that sins can be redeemed, i.e., that their obligation or guilt can be removed, or the wrath of G.o.d appeased. But our adversaries, overlooking the promises, everywhere, consider only the precepts, and attach falsely the human opinion that remission occurs on account of works, although the text does not say this, but much rather requires faith. For wherever a promise is, there faith is required. For a promise cannot be received unless by faith. [The same answer must also be given in reference to the pa.s.sage from the Gospel: Forgive, and you will be forgiven. For this is just such a doctrine of repentance. The first part in this pa.s.sage demands amendment of life and good works, the other part adds the promise. Nor are we to infer from this that our forgiving merits for us _ex opere operato_ remission of sin. For that is not what Christ says, but as in other sacraments Christ has attached the promise to an external sign, so He attaches the promise of the forgiveness of sin in this place to external good works. And as in the Lord's Supper we do not obtain forgiveness of sin without faith, _ex opere operato_, so neither in this when we forgive. For, our forgiving is not a good work, except it is performed by a person whose sins have been previously forgiven by G.o.d in Christ. If, therefore, our forgiving is to please G.o.d, it must follow after the forgiveness which G.o.d extends to us. For, as a rule, Christ combines these two, the Law and the Gospel, both faith and good works, in order to indicate that, where good works do not follow, there is no faith either that we may have external marks, which remind us of the Gospel and the forgiveness of sin, for our comfort and that thus our faith may be exercised in many ways. In this manner we are to understand such pa.s.sages, otherwise they would directly contradict the entire Gospel, and our beggarly works would be put in the place of Christ, who alone is to be the propitiation, which no man is by any means to despise. Again, if these pa.s.sages were to be understood as relating to works, the remission of sins would be quite uncertain; for it would rest on a poor foundation, on our miserable works.]

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 G.o.d. 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 G.o.d, as Christ says, John 16; 5: With out Me ye can do nothing.

Therefore, if Daniel would have used such words as these: "Redeem your sins by repentance," the adversaries would take no notice of this pa.s.sage. Now, since he has actually expressed this thought in apparently other words, the adversaries distort his words to the injury of the doctrine of grace and faith, although Daniel meant most especially to include faith. Thus, therefore, we reply to the words of Daniel, that, inasmuch as he is preaching repentance, he is teaching not only of works, but also of faith, as the narrative itself in the context testifies. Secondly, because Daniel clearly presents the promise, he necessarily requires faith which believes that sins are freely remitted by G.o.d. Although, therefore, in repentance he mentions works, yet Daniel does not say that by these works we merit remission of sins. For Daniel speaks not only of the remission of the punishment; because remission of the punishment is sought for in vain unless the heart first receive the remission of guilt. Besides, if the adversaries understand Daniel as speaking only of the remission of punishment, this pa.s.sage will prove nothing against us, because it will thus be necessary for even them to confess that the remission of sin and free justification precede.

Afterwards even we concede that the punishments by which we are chastised, are mitigated by our prayers and good works, and finally by our entire repentance, according to 1 Cor. 11, 31: For if we would judge ourselves, we should not be judged. And Jer. 15, 19: If thou return, then will I bring thee again. And Zech. 1, 3: Turn ye unto Me, and I will turn unto you. And Ps. 50, 15: Call upon Me in the day of trouble.

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 G.o.d, Heb.

11, 6. For it is very certain that the doctrine of the Law is not intended to remove the Gospel, and to remove Christ as Propitiator.

And let the Pharisees, our adversaries, be cursed, who so interpret the Law as to ascribe the glory of Christ to works namely, that they are a propitiation, that they merit the remission of sins. It follows, therefore, that works are always thus praised, namely, that they are pleasing on account of faith, as works do not please without Christ as Propitiator. By Him we have access to G.o.d, Rom. 5, 2, not by works, without Christ as Mediator. Therefore, when it is said, Matt. 19, 17: If thou wilt enter into life, keep the commandments, we must believe that without Christ the commandments are not kept, and without Him cannot please. Thus in the Decalog itself, in the First Commandment Ex. 20, 6: Showing mercy unto thousands of them that love Me and keep My commandments, the most liberal promise of the Law is added. But this Law is not observed without Christ. For it always accuses the conscience which does not satisfy the Law, and therefore in terror, flies from the judgment and punishment of the Law.

Because the Law worketh wrath, Rom. 4, 15. Man observes the Law, however, when he hears that for Christ's sake G.o.d is reconciled to us, even though we cannot satisfy the Law. When, by this faith, Christ is apprehended as Mediator, the heart finds rest, and begins to love G.o.d and observe the Law, and knows that now, because of Christ as Mediator, it is pleasing to G.o.d, even though the inchoate fulfilling of the Law be far from perfection and be very impure. Thus we must judge also concerning the preaching of repentance. For although in the doctrine of repentance the scholastics have said nothing at all concerning faith, yet we think that none of our adversaries is so mad as to deny that absolution is a voice of the Gospel. And absolution ought to be received by faith, in order that it may cheer the terrified conscience.

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 pa.s.sages that refer to repentance, we should always understand that not only works, but also faith is required, as in Matt. 6, 14. For if ye forgive men their trespa.s.ses, your heavenly Father will also forgive you. Here a work is required, and the promise of the remission of sins is added which does not occur on account of the work, but through faith, on account of Christ.

Just as Scripture testifies in many pa.s.sages: Acts 10, 43: To Him give all the prophets witness that through His name, whosoever believeth in Him, shall receive remission of sins; and 1 John 2, 12: Your sins are forgiven you for His name's sake; Eph. 1, 7: In whom we have redemption through His blood the forgiveness of sins. Although what need is there to recite testimonies? This is the very voice peculiar to the Gospel, namely, that for Christ's sake, and not for the sake of our works, we obtain by faith remission of sins. Our adversaries endeavor to suppress this voice of the Gospel by means of distorted pa.s.sages which contain the doctrine of the Law, or of works.

For it is true that in the doctrine of repentance works are required, because certainly a new life is required. But here the adversaries wrongly add that by such works we merit the remission of sins, or justification. And yet Christ often connects the promise of the remission of sins to good works not because He means that good works are a propitiation, for they follow reconciliation; but for two reasons. One is, because good fruits must necessarily follow.

Therefore He reminds us that, if good fruits do not follow the repentance is hypocritical and feigned. The other reason is, because we have need of external signs of so great a promise, because a conscience full of fear has need of manifold consolation. As, therefore, Baptism and the Lord's Supper are signs that continually admonish, cheer, and encourage desponding minds to believe the more firmly that their sins are forgiven, so the same promise is written and portrayed in good works, in order that these works may admonish us to believe the more firmly. And those who produce no good works do not excite themselves to believe, but despise these promises. The G.o.dly on the other hand, embrace them, and rejoice that they have the signs and testimonies of so great a promise. Accordingly, they exercise themselves in these signs and testimonies. Just as, therefore, the Lord's Supper does not justify us _ex opere operato_, without faith, so alms do not justify us without faith, _ex opere operato_.

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 G.o.d 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 G.o.d 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 G.o.d [but they cannot overcome death, h.e.l.l, 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 pa.s.sages 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 G.o.d, all thy days And afterwards, v. 19. Bless the Lord, thy G.o.d, always, and desire of Him that thy ways be directed. This, however, belongs properly to that faith of which we speak, which believes that G.o.d is reconciled to it because of His mercy, and which wishes to be justified, sanctified, and governed by G.o.d. 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 pa.s.sages 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 pa.s.sages, when produced in their entirety, very frequently bring the interpretation with them.

Luke 11, 41 is also cited in a mutilated form, namely: Give alms of such things as ye have; and, behold, all things are clean unto you.

The adversaries are very stupid [are deaf, and have callous ears; therefore, we must so often etc.]. For time and again we have said that to the preaching of the Law there should be added the Gospel concerning Christ, because of whom good works are pleasing, but they everywhere teach [without shame] that, Christ being excluded, justification is merited by the works of the Law. When this pa.s.sage is produced unmutilated, it will show that faith is required. Christ rebukes the Pharisees who think that they are cleansed before G.o.d i.e.

, that they are justified by frequent ablutions [by all sorts of _baptismata carnis_, that is, by all sorts of baths, washings, and cleansings of the body, of vessels, of garments]. Just as some Pope or other says of the water sprinkled with salt that it sanctifies and cleanses the people; and the gloss says that it cleanses from venial sins. Such also were the opinions of the Pharisees which Christ reproved, and to this feigned cleansing He opposes a double cleanness, the one internal, the other external. He bids them be cleansed inwardly [(which occurs only through faith)], and adds concerning the outward cleanness: Give alms of such things as ye have; and, behold, all things are clean unto you. The adversaries do not apply aright the universal particle all things; for Christ adds this conclusion to both members: "All things will be clean unto you, if you will be clean within, and will outwardly give alms." For He indicates that outward cleanness is to be referred to works commanded by G.o.d, and not to human traditions, such as the ablutions were at that time, and the daily sprinkling of water, the vesture of monks, the distinctions of food, and similar acts of ostentation are now. But the adversaries distort the meaning by sophistically transferring the universal particle to only one part: "All things will be clean to those having given alms." [As if any one would infer: Andrew is present; therefore all the apostles are present. Wherefore in the antecedent both members ought to be joined: Believe and give alms.

For to this the entire mission, the entire office of Christ points; to this end He is come that we should believe in Him. Now, if both parts are combined, believing and giving alms, it follows rightly that all things are clean: the heart by faith, the external conversation by good works. Thus we must combine the entire sermon, and not invert the parts, and interpret the text to mean that the heart is cleansed from sin by alms. Moreover, there are some who think that these words were spoken by Christ against the Pharisees ironically, as if He meant to say: Aye, my dear lords, rob and steal, and then go and give alms, and you will be promptly cleansed, so that Christ would in a somewhat sarcastic and mocking way puncture their pharisaical hypocrisy. For, although they abounded in unbelief, avarice, and every evil work, they still observed their purifications, gave alms, and believed that they were quite pure, lovely saints.

This interpretation is not contrary to the text.] Yet Peter says, Acts 15, 9, that hearts are purified by faith. And when this entire pa.s.sage is examined, it presents a meaning harmonizing with the rest of Scripture, that, if the hearts are cleansed and then outwardly alms are added, i.e., all the works of love, they are thus entirely clean i.e. not only within, but also without. And why is not the entire discourse added to it? There are many parts of the reproof, some of which give commandment concerning faith and others concerning works. Nor is it the part of a candid reader to pick out the commands concerning works, while the pa.s.sages concerning faith are omitted.

Lastly, readers are to be admonished of this, namely, that the adversaries give the worst advice to G.o.dly 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 G.o.d. 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, Rom. 4, 6, where he proves that the promise of righteousness is not obtained because of our works, because we could never affirm that we had a reconciled G.o.d. For the Law always accuses. Thus the promise would be in vain and uncertain. He accordingly concludes that this promise of the remission of sins and of righteousness is received by faith, not on account of works. This is the true, simple, and genuine meaning of Paul, in which the greatest consolation is offered G.o.dly consciences, and the glory of Christ is shown forth, who certainly was given to us for this purpose, namely, that through Him we might have grace, righteousness, and peace.

Thus far we have reviewed the princ.i.p.al pa.s.sages 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 G.o.dly consciences that these pa.s.sages are not opposed to our doctrine; that the adversaries wickedly distort the Scriptures to their opinions; that the most of the pa.s.sages which they cite have been garbled; that, while omitting the clearest pa.s.sages concerning faith, they only select from the Scriptures pa.s.sages 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 G.o.d 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 G.o.d'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 G.o.d'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 Ma.s.s, through which they seek _ex opere operato_ righteousness, grace, and salvation.

Part 9

Another mode of justification is handed down by the scholastic theologians when they teach that we are righteous through a habit infused by G.o.d, which is love, and that, aided by this habit, we observe the Law of G.o.d 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 G.o.d, etc., Deut. 6, 5.

Thou shalt love thy neighbor Lev. 19, 18. Love is, therefore, the fulfilling of the Law.

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 G.o.d. 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 G.o.d by faith; it teaches that we ought to set Him as Mediator and Propitiator against G.o.d'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, Rom. 4,13. This faith alone receives remission of sins, justifies, and regenerates. Then love and other good fruits follow. Thus, therefore, we teach that man is justified, as we have above said, when conscience, terrified by the preaching of repentance, is cheered and believes that for Christ's sake it has a reconciled G.o.d. This faith is counted for righteousness before G.o.d, Rom. 4, 3. 5. And when in this manner the heart is cheered and quickened by faith, it receives the Holy Ghost, who renews us, so that we are able to observe the Law; so that we are able to love G.o.d and the Word of G.o.d, and to be submissive to G.o.d in afflictions, so that we are able to be chaste, to love our neighbor, etc. Even though these works are as yet far distant from the perfection of the Law, yet they please on account of faith, by which we are accounted righteous, because we believe that for Christ's sake we have a reconciled G.o.d. These things are plain and in harmony with the Gospel, and can be understood by persons of sound mind. And from this foundation it can easily be decided why we ascribe justification to faith, and not to love; although love follows faith, because love is the fulfilling of the Law. But Paul teaches that we are justified not from the Law, but from the promise which is received only by faith. For we neither come to G.o.d without Christ as Mediator, nor receive remission of sins for the sake of our love, but for the sake of Christ. Likewise we are not able to love G.o.d while He is angry, and the Law always accuses us, always manifests to us an angry G.o.d.

Therefore, by faith we must first apprehend the promise that for Christ's sake the Father is reconciled and forgives. Afterwards we begin to observe the Law. Our eyes are to be cast far away from human reason, far away from Moses upon Christ, and we are to believe that Christ is given us, in order that for His sake we may be accounted righteous. In the flesh we never satisfy the Law. Thus, therefore, we are accounted righteous, not on account of the Law but on account of Christ because His merits are granted us, if we believe on Him. If any one, therefore, has considered these foundations, that we are not justified by the Law because human nature cannot observe the Law of G.o.d and cannot love G.o.d, but that we are justified from the promise, in which, for Christ's sake, reconciliation, righteousness, and eternal life have been promised, he will easily understand that justification must necessarily be ascribed to faith, if he only will reflect upon the fact that it is not in vain that Christ has been promised and set forth, that He has been born and has suffered and been raised again; if he will reflect upon the fact that the promise of grace in Christ is not in vain, that it was made immediately from the beginning of the world apart from and beyond the Law; if he will reflect upon the fact that the promise should be received by faith, as John says, 1 Ep. 5, 10 sq.: 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. And this is the record that G.o.d hath given to us eternal life, and this life is in His Son. He that hath the Son hath life, and he that hath not the Son of G.o.d hath not life.

And Christ says John 8, 36: If the Son, therefore, shall make you free, ye shall be free indeed. And Paul, Rom. 5, 2: By whom also we have access to G.o.d; and he adds: by faith. By faith in Christ, therefore, the promise of remission of sins and of righteousness is received. Neither are we justified before G.o.d by reason or by the Law.

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 G.o.d 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. G.o.dly consciences see that in this doctrine the most abundant consolation is offered to them, namely, that they ought to believe and most firmly a.s.sert 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 G.o.dless 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 G.o.d, as though, indeed, we were able to overcome the wrath of G.o.d by love, or to love an angry G.o.d. In regard to these things, consciences are left in uncertainty. For if they are to think that they have a reconciled G.o.d for the reason that they love, and that they observe the Law, they must needs always doubt whether they have a reconciled G.o.d, 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 G.o.d, 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 G.o.d? 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 G.o.d. 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 G.o.dly 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 a.s.sents 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 G.o.d, 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 G.o.d. 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 a.s.sent to the Word of G.o.d. 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 G.o.d'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, Rom. 5, 1: Being justified by faith, we have peace with G.o.d. Moreover, in this pa.s.sage, to justify signifies, according to forensic usage, to acquit a guilty one and declare him righteous, but on account of the righteousness of another, namely, of Christ, which righteousness of another is communicated to us by faith. Therefore, since in this pa.s.sage our righteousness is the imputation of the righteousness of another, we must here speak concerning righteousness otherwise than when in philosophy or in a civil court we seek after the righteousness of one's own work which certainly is in the will.

Paul accordingly says, 1 Cor. 1, 30: Of Him are ye in Christ Jesus, who of G.o.d is made unto us Wisdom and Righteousness, and Sanctification, and Redemption. And 2 Cor. 5, 21: He hath mode Him to be sin for us who knew no sin, that we might be made the righteousness of G.o.d in Him. But because the righteousness of Christ is given us by faith, faith is for this reason righteousness in us imputatively, i.e., it is that by which we are made acceptable to G.o.d on account of the imputation and ordinance of G.o.d, as Paul says, Rom.

4, 3. 5: Faith is reckoned for righteousness. Although on account of certain captious persons we must say technically: Faith is truly righteousness, because it is obedience to the Gospel. For it is evident that obedience to the command of a superior is truly a species of distributive justice. And this obedience to the Gospel is reckoned for righteousness, so that, only on account of this, because by this we apprehend Christ as Propitiator, good works, or obedience to the Law, are pleasing. For we do not satisfy the Law, but for Christ's sake this is forgiven us, as Paul says, Rom. 8, 1: There is therefore now no condemnation to them which are in Christ Jesus.

This faith gives G.o.d the honor, gives G.o.d that which is His own, in this, that, by receiving the promises, it obeys Him. Just as Paul also says, Rom. 4, 20: He staggered not at the promise of G.o.d through unbelief, but was strong in faith, giving glory to G.o.d. Thus the worship and divine service of the Gospel is to receive from G.o.d gifts, on the contrary, the worship of the Law is to offer and present our gifts to G.o.d. We can, however, offer nothing to G.o.d unless we have first been reconciled and born again. This pa.s.sage too, brings the greatest consolation, as the chief worship of the Gospel is to wish to receive remission of sins, grace, and righteousness. Of this worship Christ says, John 6, 40: This is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life. And the Father says, Matt. 17, 5: This is My beloved Son, in whom I am well pleased, hear ye Him. The adversaries speak of obedience to the Law; they do not speak of obedience to the Gospel, and yet we cannot obey the Law, unless, through the Gospel, we have been born again, since we cannot love G.o.d, unless the remission of sins has been received. For as long as we feel that He is angry with us, human nature flees from His wrath and judgment. If any one should make a cavil such as this: If that be faith which wishes those things that are offered in the promise, the habits of faith and hope seem to be confounded, because hope is that which expects promised things, to this we reply that these dispositions cannot in reality be severed, in the manner that they are divided by idle speculations in the schools. For also in the Epistle to the Hebrews faith is defined as the substance (_exspectatio_) of things hoped for, Heb. 11, 1. Yet if any one wish a distinction to be made, we say that the object of hope is properly a future event, but that faith is concerned with future and present things, and receives in the present the remission of sins offered in the promise.

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 G.o.d, because Paul says, Rom. 5, 2: By Christ we have access to G.o.d by faith. We urge this sentence so frequently for the sake of perspicuity. For it shows most clearly the state of our whole case, and, when carefully considered, can teach abundantly concerning the whole matter, and can console well-disposed minds. Accordingly, it is of advantage to have it at hand and in sight, not only that we may be able to oppose it to the doctrine of our adversaries, who teach that we come to G.o.d not by faith, but by love and merits, without Christ as Mediator; and also, at the same time that, when in fear, we may cheer ourselves and exercise faith. This is also manifest, that without the aid of Christ we cannot observe the Law, as He Himself says John 15, 5: Without Me ye can do nothing. Accordingly, before we observe the Law, our hearts must be born again by faith. [From the explanations which we have made it can easily be inferred what answer must be given to similar quotations. For the rule so interprets all pa.s.sages that treat of good works that outside of Christ they are to be worthless before G.o.d, and that the heart must first have Christ, and believe that it is accepted with G.o.d for Christ's sake, not because of its own works. The adversaries also bring forward some arguments of the schools, which are easily answered, if you know what faith is.

Tried Christians speak of faith quite differently from the sophists, for we have shown before that to believe means to rely on the mercy of G.o.d, that He desires to be gracious for Christ's sake, without our merits. That is what it means to believe the article of the forgiveness of sin. To believe this does not mean to know the history only, which the devils also know. Therefore we can easily meet the argument of the schools when they say that the devils also believe, therefore faith does not justify. Aye, the devils know the history, but they do not believe the forgiveness of sin. Again, they say: To be righteous is to be obedient. Now, to perform works is certainly obedience; therefore works must justify. We should answer this as follows: To be righteous is a kind of obedience which G.o.d accepts as such. Now G.o.d is not willing to accept our obedience in works as righteousness; for it is not an obedience of the heart, because none truly keep the Law. For this reason He has ordained that there should be another kind of obedience which He will accept as righteousness, namely, that we are to acknowledge our disobedience, and trust that we are pleasing to G.o.d for Christ's sake, not on account of our obedience. Accordingly, to be righteous in this case means to be pleasing to G.o.d, not on account of our own obedience, but from mercy for Christ's sake. Again, to sin is to hate G.o.d; therefore, to love G.o.d must be righteousness. True, to love G.o.d is the righteousness of the Law. But n.o.body fulfils this Law.

Therefore the Gospel teaches a new kind of righteousness, namely, that we are pleasing to G.o.d for Christ's sake, although we have not fulfilled the Law; and yet, we are to begin to do the Law. Again, what is the difference between faith and hope? Answer: Hope expects future blessings and deliverance from tribulation; faith receives the present reconciliation, and concludes in the heart that G.o.d has forgiven my sin, and that He is now gracious to me. And this is a n.o.ble service of G.o.d, which serves G.o.d by giving Him the honor, and by esteeming His mercy and promise so sure that without merit we can receive and expect from Him all manner of blessings. And in this service of G.o.d the heart should be exercised and increase, of which the foolish sophists know nothing.]

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 G.o.d by faith for Christ's sake, but imagine that good works, wrought by the aid of the habit of love, const.i.tute a righteousness worthy by itself to please G.o.d, 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 G.o.d 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, Gal. 2, 17, that If one justified in Christ have need afterwards to seek righteousness elsewhere, he affirms of Christ that He is a minister of sin, i.e., that He does not fully justify. [And this is what the holy, catholic, Christian Church teaches, preaches, and confesses, namely, that we are saved by mercy as we have shown above from Jerome.] And most absurd is that which the adversaries teach, namely, that good works merit _grace de condigno_, as though indeed after the beginning of justification, if conscience is terrified, as is ordinarily the case, grace must be sought through a good work, and not by faith in Christ.

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 l.u.s.teth against the Spirit, Gal. 5, 17. How, therefore, will conscience here have peace without faith, if it believe that, not for Christ's sake, but for the sake of one's own work, it ought now to please G.o.d? What work will it find, upon what will it firmly rely as worthy of eternal life, if, indeed, hope ought to originate from merits? Against these doubts Paul says, Rom. 5, 1: Being justified by faith, we have peace with G.o.d; we ought to be firmly convinced that for Christ's sake righteousness and eternal life are granted us. And of Abraham he says Rom. 4, 18: Against hope he believed in hope.

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: G.o.d 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 Ps. 143, 9: And enter not into judgment with Thy servant; for in Thy sight shall no man living be justified. This pa.s.sage denies absolutely, even to all saints and servants of G.o.d, the glory of righteousness, if G.o.d does not forgive, but judges and convicts their hearts. For when David boasts in other places of his righteousness, he speaks concerning his own cause against the persecutors of G.o.d's Word, he does not speak of his personal purity; and he asks that the cause and glory of G.o.d be defended, as in Ps. 7, 8: Judge me, O Lord, according to Thy righteousness, and according to mine integrity that is in me.

Likewise in Ps. 130, 3, he says that no one can endure G.o.d's judgment, if G.o.d were to mark our sins: If Thou, Lord, shouldest mark iniquities, O Lord, who shall stand? Job 9, 28: I am afraid of all my sorrows [Vulg., opera, works]; v. 30: If I wash myself with snow-water, and make my hands never so clean, yet Thou shalt plunge me in the ditch. Prov. 20, 9: Who can say, I have made my heart clean, I am pure from my sin? 1 John 1, 8: If we say that we have no sin, we deceive ourselves and the truth is not in us, etc. And in the Lord's Prayer the saints ask for the remission of sins. Therefore even the saints have sins. Num. 14, 18: The innocent shall not be innocent [cf. Ex. 34, 7]. Deut. 4, 24: The Lord, thy G.o.d, is a consuming fire. Zechariah also says, 2, 13: Be silent, O all flesh, before the Lord. Is. 40, 6: All flesh is as gra.s.s, and all the goodliness thereof is as the flower of the field; the gra.s.s withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it, i.

e., flesh and righteousness of the flesh cannot endure the judgment of G.o.d. Jonah also says, chap. 2, 8: They that observe lying vanities forsake their own mercy, i.e., all confidence is vain, except confidence in mercy; mercy delivers us; our own merits, our own efforts, do not. Accordingly, Daniel also prays, 9, 18 sq.: For we do not present our supplications before Thee for our righteousnesses but for Thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do it; defer not for Thine own sake, O my G.o.d; for Thy city and Thy people are called by Thy name. Thus Daniel teaches us in praying to lay hold upon mercy, i.e., to trust in G.o.d's mercy, and not to trust in our own merits before G.o.d. We also wonder what our adversaries do in prayer, if, indeed, the profane men ever ask anything of G.o.d. If they declare that they are worthy because they have love and good works, and ask for grace as a debt, they pray precisely like the Pharisee in Luke 18, 11, who says: I am not as other men are. He who thus prays for grace and does not rely upon G.o.d's mercy, treats Christ with dishonor, who, since He is our High Priest, intercedes for us. Thus, therefore, prayer relies upon G.o.d's mercy, when we believe that we are heard for the sake of Christ the High Priest, as He Himself says, John 14, 13: Whatsoever ye shall ask the Father in My name, He will give it you. In My name, He says, because without this High Priest we cannot approach the Father.

[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 G.o.d is gracious. Thus their doctrine unintermittingly leads to nothing but misery of soul and, finally, to despair. For G.o.d's Law is not a matter of pleasantry; it ceaselessly accuses consciences outside of Christ, as Paul says, Rom. 4, 15: The Law worketh wrath. Thus it will happen that if consciences feel the judgment of G.o.d, they have no certain comfort and will rush into despair.

Paul says: Whatsoever is not of faith is sin, Rom. 14, 23. But those persons can do nothing from faith who are first to attain to this that G.o.d is gracious to them only when they have at length fulfilled the Law. They will always quake with doubt whether they have done enough good works, whether the Law has been satisfied, yea, they will keenly feel and understand that they are still under obligation to the Law. Accordingly, they will never be sure that they have a gracious G.o.d, and that their prayer is heard. Therefore they can never truly love G.o.d, nor expect any blessing from Him, nor truly worship G.o.d. What else are such hearts and consciences than h.e.l.l itself, since there is nothing in them but despair, fainting away grumbling, discontent, and hatred of G.o.d, and yet in this hatred they invoke and worship G.o.d, just as Saul worshiped Him

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 G.o.d 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 G.o.d and at peace with Him, not on account of such works of ours, but for Christ's sake by faith; nor does G.o.d 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, John 6, 40: This is the Father's will that sent He, that every one which seeth the Son, and believeth on Him may have everlasting life. Again, v. 47: He that believeth on the Son hath everlasting life. Now, the adversaries should be asked at this point what advice they give to poor consciences in the hour of death: whether they comfort consciences by telling them that they will have a blessed departure, that they will be saved, and have a propitiated G.o.d, because of their own merits or because of G.o.d's grace and mercy for Christ's sake. For St. Peter St.

Paul, and saints like them cannot boast that G.o.d owes them eternal life for their martyrdom, nor have they relied on their works, but on the mercy promised in Christ.

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 h.e.l.l, 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 d.a.m.ned.

We reply; in the first place, that everlasting life is accorded to those whom G.o.d esteems just, and when they have been esteemed just, they are become, by that act, the children of G.o.d and coheirs of Christ, as Paul says, Rom. 8, 30: Whom He justified, them He also glorified. Hence n.o.body is saved except only those who believe the Gospel. But as our reconciliation with G.o.d is uncertain if it is to rest on our works, and not on the gracious promise of G.o.d, which cannot fail, so, too, all that we expect by hope would be uncertain if it must be built on the foundation of our merits and works. For the Law of G.o.d ceaselessly accuses the conscience and men feel in their hearts nothing but this voice from the fiery, flaming cloud: I am the Lord, thy G.o.d; this thou shalt do; that thou art obliged to do; this I require of thee. Deut. 5, 6 ff. No conscience can for a moment be at rest when the Law and Moses a.s.sails the heart, before it apprehends Christ by faith. Nor can it truly hope for eternal life, unless it be pacified before. For a doubting conscience flees from G.o.d, despairs and cannot hope. However, hope of eternal life must be certain. Now, in order that it may not be fickle, but certain, we must believe that we have eternal life, not by our works or merits, but from pure grace, by faith in Christ.