,the ,apology of the ,augsburg ,confession by ,philip ,melanchthon ,translated by ,f4 ,bente and ,w4 ,h4 ,t4 ,dau ,this text was converted to ,,ascii format for ,project ,wittenberg by ,allen ,mulvey4 ,please direct any comments or suggestions to3 ,rev4 ,robert ,e4 ,smith of the ,walther ,library at ,concordia ,theological ,seminary4 ,e-mail3 smithremail4ctsfw4edu ,surface ,mail3 #ffjj ,n4 ,clinton ,st41 ,ft4 ,wayne1 ,,in #dfhbe ,,usa ,phone3 7#bfj7 #deb-cadi ,fax3 7#bfj7 #deb-babf ,the ,apology of the ,augsburg ,confession 7#aeca7 ,table of ,contents ,philip ,melanchthon's ,introduction to the ,apology ,part ,one3 ,on ,articles ,i-,,ii of the ,augustana ,part ,two3 ,on ,articles ,,iii-,,iv of the ,augustana ,part ,three3 ,what is ,justifying ,faith8 ,part ,four3 ,that ,faith in ,christ ,justifies ,part ,five3 ,that ,we ,obtain ,remission of ,sins by ,faith ,alone in ,christ ,part ,six3 ,on ,article ,,iii3 ,love and the ,fulfilling of the ,law ,part ,seven3 ,reply to the ,arguments of the ,adversaries ,part ,eight3 ,continuation of3 ,reply to the ,arguments444 ,part ,nine3 ,second ,continuation of3 ,reply to the ,arguments444 ,part ,ten3 ,third ,continuation of3 ,reply to the ,arguments444 ,part ,eleven3 ,articles ,seven and ,eight of the ,augustana ,part ,twelve3 ,article ,nine of the ,augustana ,part ,thirteen3 ,article ,ten of the ,augustana ,part ,fourteen3 ,article ,eleven of the ,augustana ,part ,fifteen3 ,article ,twelve of the ,augustana ,part ,sixteen3 ,article ,six of the ,augustana 7,pt4 #a7 ,part ,seventeen3 ,article ,six of the ,augustana 7,pt4 #b7 ,part ,eighteen3 ,article ,seven of the ,augustana ,part ,nineteen3 ,article ,fourteen of the ,augustana ,part ,twenty3 ,article ,fifteen of the ,augustana ,part ,twenty-,one3 ,article ,sixteen of the ,augustana ,part ,twenty-,two3 ,article ,seventeen of the ,augustana ,part ,twenty-,three3 ,article ,eighteen of the ,augustana ,part ,twenty-,four3 ,article ,nineteen of the ,augustana ,part ,twenty-,five3 ,article ,twenty of the ,augustana ,part ,twenty-,six3 ,article ,twenty-,one of the ,augustana ,part ,twenty-,seven3 ,article ,twenty-,two of the ,augustana ,part ,twenty-,eight3 ,article ,twenty-,three of the ,augustana ,part ,twenty-,nine3 ,article ,twenty-,four of the ,augustana ,part ,thirty3 ,a ,definition of the term ,sacrifice ,part ,thirty-,one3 ,what the ,fathers ,thought ,about ,sacrifice ,part ,thirty-,two3 ,of the ,use of the ,sacrament and ,sacrifice ,part ,thirty-,three3 ,of the ,term ,mass ,part ,thirty-,four3,of the ,mass for the ,dead ,part ,thirty-,five3 ,of ,monastic ,vows ,part ,thirty-,six3 ,of ,ecclesiatical ,power ,part ,thirty-,seven3 ,end ,,introduction ,,the ,,apology ,,of ,,the ,,confession4 ,philip ,melanchthon ,presents ,his ,greeting to the ,reader4 ,wherefore we believe that troubles and dangers for the glory of ,christ and the good of the ,church should be endured1 and we are confident that this our fidelity to duty is approved of ,god1 and we hope that the judgment of posterity concerning us will be more just4 ,for it is undeniable that many topics of ,christian doctrine whose existence in the ,church is of the greatest moment have been brought to view by our theologians and explained2 in reference to which we are not disposed here to recount under what sort of opinions1 and how dangerous1 they formerly lay covered in the writings of the monks1 canonists1 and sophistical theologians4 ,this may have to be done later4 ,we have the public testimonials of many good men1 who give ,god thanks for this greatest blessing1 namely1 that concerning many necessary topics it has taught better things than are read everywhere in the books of our adversaries4 ,we shall commend our cause1 therefore1 to ,christ1 who some time will judge these controversies1 and we beseech ,him to look upon the afflicted and scattered churches1 and to bring them back to godly and perpetual concord4 ,therefore1 if the known and clear truth is trodden under foot1 we will resign this cause to ,god and ,christ in heaven1 who is the ,father of orphans and the ,judge of widows and of all the forsaken1 who 7as we certainly know7 will judge and pass sentence upon this cause aright4 ,lord ,jesus ,christ1 it is ,thy holy ,gospel1 it is ,thy cause2 look ,thou upon the many troubled hearts and consciences1 and maintain and strengthen in ,thy truth ,thy churches and little flocks1 who suffer anxiety and distress from the devil4 ,confound all hypocrisy and lies1 and grant peace and unity1 so that ,thy glory may advance1 and ,thy kingdom1 strong against all the gates of hell1 may continually grow and increase4 ,part #a ,article ,i3 ,of ,god4 ,the ,first ,article of our ,confession our adversaries approve1 in which we declare that we believe and teach that there is one divine essence1 undivided1 etc41 and yet1 that there are three distinct persons1 of the same divine essence1 and coeternal1 ,father1 ,son1 and ,holy ,ghost4 ,this article we have always taught and defended1 and we believe that it has1 in ,holy ,scripture1 sure and firm testimonies that cannot be overthrown4 ,and we constantly affirm that those thinking otherwise are outside of the ,church of ,christ1 and are idolaters1 and insult ,god4 ,article ,,ii 7,i73 ,of ,original ,sin4 ,the ,second ,article1 ,of ,original ,sin1 the adversaries approve1 but in such a way that they1 nevertheless1 censure the definition of original sin1 which we incidentally gave4 ,here1 immediately at the very threshold1 ,his ,imperial ,majesty will discover that the writers of the ,confutation were deficient not only in judgment1 but also in candor4 ,for whereas we1 with a simple mind1 desired1 in passing1 to recount those things which original sin embraces1 these men1 by framing an invidious interpretation1 artfully distort a proposition that has in it nothing which of itself is wrong4 ,thus they say3 ,to be without the fear of ,god1 to be without faith1 is actual guilt2 and therefore they deny that it is original guilt4 ,it is quite evident that such subtilties have originated in the schools1 not in the council of the ,emperor4 ,but although this sophistry can be very easily refuted2 yet1 in order that all good men may understand that we teach in this matter nothing that is absurd1 we ask first of all that the ,german ,confession be examined4 ,this will free us from the suspicion of novelty4 ,for there it is written3 ,weiter wird gelehrt1 dass nach dem ,fall ,adams alle ,menschen1 so natuerlich geboren werden1 in ,suenden empfangen und geboren werdenen1 das ist1 dass sie alle von ,mutterleibe an voll boeser ,lueste und ,neigung sind1 keine wahre ,gottesfurcht1 keinen wahren ,glauben an ,gott von ,natur haben koennen4 ,it is further taught that since the ,fall of ,adam all men who are naturally born are conceived and born in sin1 i4e41 that they all1 from their mother's womb1 are full of evil desire and inclination1 and can have by nature no true fear of ,god1 no true faith in ,god4 ,this passage testifies that we deny to those propagated according to carnal nature not only the acts1 but also the power or gifts of producing fear and trust in ,god4 ,for we say that those thus born have concupiscence1 and cannot produce true fear and trust in ,god4 ,what is there here with which fault can be found8 ,to good men1 we think1 indeed1 that we have exculpated ourselves sufficiently4 ,for in this sense the ,latin description denies to nature even to innocent infants the power1 i4e41 it denies the gifts and energy by which to produce fear and trust in ,god1 and1 in adults over and above this innate evil disposition of the heart1 also the acts1 so that1 when we mention concupiscence1 we understand not only the acts or fruits1 but the constant inclination of the nature the evil inclination within1 which does not cease as long as we are not born anew through the ,spirit and faith4 ,but hereafter we will show more fully that our description agrees with the usual and ancient definition4 ,for we must first show our design in preferring to employ these words in this place4 ,in their schools the adversaries confess that the material1 as they call it1 of original sin is concupiscence4 ,wherefore1 in framing the definition1 this should not have been passed by1 especially at this time1 when some are philosophizing concerning it in a manner unbecoming teachers of religion are speaking concerning this innate1 wicked desire more after the manner of heathen from philosophy than according to ,god's ,word1 or ,holy ,scripture4 ,for some contend that original sin is not a depravity or corruption in the nature of man1 but only servitude1 or a condition of mortality not an innate evil nature1 but only a blemish or imposed load1 or burden1 which those propagated from ,adam bear because of the guilt of another namely1 ,adam's sin1 and without any depravity of their own4 ,besides1 they add that no one is condemned to eternal death on account of original sin1 just as those who are born of a bond-woman are slaves1 and bear this condition without any natural blemish1 but because of the calamity of their mother while1 of themselves1 they are born without fault1 like other men3 thus original sin is not an innate evil but a defect and burden which we bear since ,adam1 but we are not on that account personally in sin and inherited disgrace4 ,to show that this impious opinion is displeasing to us1 we made mention of concupiscence1 and1 with the best intention1 have termed and explained it as diseases1 that the nature of men is born corrupt and full of faults not a part of man1 but the entire person with its entire nature is born in sin as with a hereditary disease4 ,nor1 indeed1 have we only made use of the term concupiscence1 but we have also said that the fear of ,god and faith are wanting4 ,this we have added with the following design3 ,the scholastic teachers also1 not sufficiently understanding the definition of original sin1 which they have received from the ,fathers1 extenuate the sin of origin4 ,they contend concerning the fomes or evil inclination that it is a quality of blemish in the body1 and1 with their usual folly1 ask whether this quality be derived from the contagion of the apple or from the breath of the serpent1 and whether it be increased by remedies4 ,with such questions they have suppressed the main point4 ,therefore1 when they speak of the sin of origin1 they do not mention the more serious faults of human nature1 to wit1 ignorance of ,god1 contempt for ,god1 being destitute of fear and confidence in ,god1 hatred of ,god's judgment1 flight from ,god as from a tyrant when ,he judges1 anger toward ,god1 despair of grace1 putting one's trust in present things money1 property1 friends1 etc4 ,these diseases1 which are in the highest degree contrary to the ,law of ,god1 the scholastics do not notice2 yea1 to human nature they meanwhile ascribe unimpaired strength for loving ,god above all things1 and for fulfilling ,god's commandments according to the substance of the acts2 nor do they see that they are saying things that are contradictory to one another4 ,for what else is the being able in one's own strength to love ,god above all things1 and to fulfil ,his commandments1 than to have original righteousness to be a new creature in ,paradise1 entirely pure and holy8 ,but if human nature have such strength as to be able of itself to love ,god above all things1 as the scholastics confidently affirm1 what will original sin be8 ,for what will there be need of the grace of ,christ if we can be justified by our own righteousness powers8 ,for what will there be need of the ,holy ,ghost if human strength can by itself love ,god above all things1 and fulfil ,god's commandments8 ,who does not see what preposterous thoughts our adversaries entertain8 ,the lighter diseases in the nature of man they acknowledge1 the more severe they do not acknowledge2 and yet of these1 ,scripture everywhere admonishes us1 and the prophets constantly complain as the #acth ,psalm1 and some other psalms say ,ps4 #ad1 #a-c2 #e1 #i2 #adj1 #c2 #cf1 #a1 namely1 of carnal security1 of the contempt of ,god1 of hatred toward ,god1 and of similar faults born with us4 ,for ,scripture clearly says that all these things are not blown at us1 but born with us4 ,but after the scholastics mingled with ,christian doctrine philosophy concerning the perfection of nature light of reason1 and ascribed to the free will and the acts springing therefrom more than was sufficient1 and taught that men are justified before ,god by philosophic or civil righteousness 7which we also confess to be subject to reason1 and in a measure1 within our power71 they could not see the inner uncleanness of the nature of men4 ,for this cannot be judged except from the ,word of ,god1 of which the scholastics1 in their discussions1 do not frequently treat4 ,these were the reasons why1 in the description of original sin1 we made mention of concupiscence also1 and denied to man's natural strength the fear of ,god and trust in ,him4 ,for we wished to indicate that original sin contains also these diseases1 namely1 ignorance of ,god1 contempt for ,god1 the being destitute of the fear of ,god and trust in ,him1 inability to love ,god4 ,these are the chief faults of human nature1 conflicting especially with the first table of the ,decalog4 ,neither have we said anything new4 ,the ancient definition understood aright expresses precisely the same thing when it says3 ,original sin is the absence of original righteousness a lack of the first purity and righteousness in ,paradise4 ,but what is righteousness8 ,here the scholastics wrangle about dialectic questions1 they do not explain what original righteousness is4 ,now1 in the ,scriptures1 righteousness comprises not only the second table of the ,decalog regarding good works in serving our fellow-man1 but the first also1 which teaches concerning the fear of ,god1 concerning faith1 concerning the love of ,god4 ,therefore original righteousness was to embrace not only an even temperament of the bodily qualities perfect health and1 in all respects1 pure blood1 unimpaired powers of the body1 as they contend1 but also these gifts1 namely1 a quite certain knowledge of ,god1 fear of ,god1 confidence in ,god1 or certainly the rectitude and power to yield these affections but the greatest feature in that noble first creature was a bright light in the heart to know ,god and ,his work1 etc44 ,and ,scripture testifies to this1 when it says1 ,gen4 #a1 #bg1 that man was fashioned in the image and likeness of ,god4 ,what else is this than that there were embodied in man such wisdom and righteousness as apprehended ,god1 and in which ,god was reflected1 i4e41 to man there were given the gifts of the knowledge of ,god1 the fear of ,god1 confidence in ,god1 and the like8 ,for thus ,irenaeus and ,ambrose interpret the likeness to ,god1 the latter of whom not only says many things to this effect1 but especially declares3 ,that soul is not1 therefore1 in the image of ,god1 in which ,god is not at all times4 ,and ,paul shows in the ,epistles to the ,ephesians1 #e1 #i1 and ,colossians1 #c1aj1 that the image of ,god is the knowledge of ,god1 righteousness1 and truth4 ,nor does ,longobard fear to say that original righteousness is the very likeness to ,god which ,god implanted in man4 ,we recount the opinions of the ancients1 which in no way interfere with ,augustine's interpretation of the image4 ,therefore the ancient definition1 when it says that sin is the lack of righteousness1 not only denies obedience with respect to man's lower powers that man is not only corrupt in his body and its meanest and lowest faculties1 but also denies the knowledge of ,god1 confidence in ,god1 the fear and love of ,god1 or certainly the power to produce these affections the light in the heart which creates a love and desire for these matters4 ,for even the theologians themselves teach in their schools that these are not produced without certain gifts and the aid of grace4 ,in order that the matter may be understood1 we term these very gifts the knowledge of ,god1 and fear and confidence in ,god4 ,from these facts it appears that the ancient definition says precisely the same thing that we say1 denying fear and confidence toward ,god1 to wit1 not only the acts1 but also the gifts and power to produce these acts that we have no good heart toward ,god1 which truly loves ,god1 not only that we are unable to do or achieve any perfectly good work4 ,of the same import is the definition which occurs in the writings of ,augustine1 who is accustomed to define original sin as concupiscence wicked desire4 ,for he means that when righteousness had been lost1 concupiscence came in its place4 ,for inasmuch as diseased nature cannot fear and love ,god and believe ,god1 it seeks and loves carnal things4 ,god's judgment it either contemns when at ease1 or hates1 when thoroughly terrified4 ,thus ,augustine includes both the defect and the vicious habit which has come in its place4 ,nor indeed is concupiscence only a corruption of the qualities of the body1 but also1 in the higher powers1 a vicious turning to carnal things4 ,nor do those persons see what they say who ascribe to man at the same time concupiscence that is not entirely destroyed by the ,holy ,ghost1 and love to ,god above all things4 ,we1 therefore1 have been right in expressing1 in our description of original sin1 both namely1 these defects3 the not being able to believe ,god1 the not being able to fear and love ,god2 and1 likewise3 the having concupiscence1 which seeks carnal things contrary to ,god's ,word1 i4e41 seeks not only the pleasure of the body1 but also carnal wisdom and righteousness1 and1 contemning ,god1 trusts in these as god things4 ,nor only the ancients like ,augustine and others1 but also the more recent teachers and scholastics1 at least the wiser ones among them1 teach that original sin is at the same time truly these namely1 the defects which ,i have recounted and concupiscence4 ,for ,thomas says thus3 ,original sin comprehends the loss of original righteousness1 and with this an inordinate disposition of the parts of the soul2 whence it is not pure loss1 but a corrupt habit something positive4 ,and ,bonaventura3 ,when the question is asked1 ,what is original sin8 ,the correct answer is1 that it is immoderate unchecked concupiscence4 ,the correct answer is also1 that it is want of the righteousness that is due4 ,and in one of these replies the other is included4 ,the same is the opinion of ,hugo1 when he says that original sin is ignorance in the mind and concupiscence in the flesh4 ,for he thereby indicates that when we are born1 we bring with us ignorance of ,god unbelief1 distrust1 contempt1 and hatred of ,god4 ,for when he mentions ignorance1 he includes these4 ,and these opinions even of the most recent teachers also agree with ,scripture4 ,for ,paul sometimes expressly calls it a defect a lack of divine light1 as #a ,cor4 #b1 #ad3 ,the natural man receiveth not the things of the ,spirit of ,god4 ,in another place1 ,rom4 #g1 #e1 he calls it concupiscence working in our members to bring forth fruit unto death4 ,we could cite more passages relating to both parts1 but in regard to a manifest fact there is no need of testimonies4 ,and the intelligent reader will readily be able to decide that to be without the fear of ,god and without faith are more than actual guilt4 ,for they are abiding defects in our unrenewed nature4 ,in reference to original sin we therefore hold nothing differing either from ,scripture or from the ,church catholic1 but cleanse from corruptions and restore to light most important declarations of ,scripture and of the ,fathers1 that had been covered over by the sophistical controversies of modern theologians4 ,for it is manifest from the subject itself that modern theologians have not noticed what the ,fathers meant when they spake of defect lack of original righteousness4 ,but the knowledge of original sin is necessary4 ,for the magnitude of the grace of ,christ cannot be understood no one can heartily long and have a desire for ,christ for the inexpressibly great treasure of divine favor and grace which the ,gospel offers1 unless our diseases be recognized4 ,as ,christ says ,matt4 #i1 #ab2 ,mark #b1 #ag3 ,they that are whole need not a physician4 ,the entire righteousness of man is mere hypocrisy and abomination before ,god1 unless we acknowledge that our heart is naturally destitute of love1 fear1 and confidence in ,god that we are miserable sinners who are in disgrace with ,god4 ,for this reason the prophet ,jeremiah1 #ca1 #ai1 says3 ,after that ,i was instructed1 ,i smote upon my thigh4 ,likewise ,ps4 #aaf1 #aa3 ,i said in my haste1 ,all men are liars1 i4e41 not thinking aright concerning ,god4 ,here our adversaries inveigh against ,luther also because he wrote that1 ,original sin remains after ,baptism4 ,they add that this article was justly condemned by ,leo ,x4 ,but ,his ,imperial ,majesty will find on this point a manifest slander4 ,for our adversaries know in what sense ,luther intended this remark that original sin remains after ,baptism4 ,he always wrote thus1 namely1 that ,baptism removes the guilt of original sin1 although the material1 as they call it1 of the sin1 i4e41 concupiscence1 remains4 ,he also added in reference to the material that the ,holy ,ghost1 given through ,baptism1 begins to mortify the concupiscence1 and creates new movements a new light1 a new sense and spirit in man4 ,in the same manner1 ,augustine also speaks who says3 ,sin is remitted in ,baptism1 not in such a manner that it no longer exists1 but so that it is not imputed4 ,here he confesses openly that sin exists1 i4e41 that it remains although it is not imputed4 ,and this judgment was so agreeable to those who succeeded him that it was recited also in the decrees4 ,also against ,julian1 ,augustine says3 ,the ,law1 which is in the members1 has been annulled by spiritual regeneration1 and remains in the mortal flesh4 ,it has been annulled because the guilt has been remitted in the ,sacrament1 by which believers are born again2 but it remains1 because it produces desires against which believers contend4 ,our adversaries know that ,luther believes and teaches thus1 and while they cannot reject the matter1 they nevertheless pervert his words1 in order by this artifice to crush an innocent man4 ,but they contend that concupiscence is a penalty1 and not a sin a burden and imposed penalty1 and is not such a sin as is subject to death and condemnation4 ,luther maintains that it is a sin4 ,it has been said above that ,augustine defines original sin as concupiscence4 ,if there be anything disadvantageous in this opinion1 let them quarrel with ,augustine4 ,besides ,paul says1 ,rom4 #g1 #g4 #bc3 ,i had not known lust 7concupiscence71 except the ,law had said1 ,thou shalt not covet4 ,likewise3 ,i see another law in my members1 warring against the law of my mind1 and bringing me into captivity to the law of sin which is in my members4 ,these testimonies can be overthrown by no sophistry4 ,all devils1 all men cannot overthrow them4 ,for they clearly call concupiscence sin1 which1 nevertheless1 is not imputed to those who are in ,christ although by nature it is a matter worthy of death where it is not forgiven4 ,thus1 beyond all controversy1 the ,fathers believe4 ,for ,augustine1 in a long discussion refutes the opinion of those who thought that concupiscence in man is not a fault but an adiaphoron1 as color of the body or ill health is said to be an adiaphoron as to have a black or a white body is neither good nor evil4 ,but if the adversaries will contend that the fomes or evil inclination is an adiaphoron1 not only many passages of ,scripture but simply the entire ,church and all the ,fathers will contradict them4 ,for even if not entire consent1 but only the inclination and desire be there who ever dared to say that these matters1 even though perfect agreement could not be attained1 were adiaphora1 namely1 to doubt concerning ,god's wrath13 concerning ,god's grace1 concerning ,god's ,word1 to be angry at the judgments of ,god1 to be provoked because ,god does not at once deliver one from afflictions1 to murmur because the wicked enjoy a better fortune than the good1 to be urged on by wrath1 lust1 the desire for glory1 wealth1 etc48 ,and yet godly men acknowledge these in themselves1 as appears in the ,psalms and the prophets4 ,for all tried1 ,christian hearts know1 alas6 that these evils are wrapped up in man's skin1 namely to esteem money1 goods1 and all other matters more highly than ,god1 and to spend our lives in security2 again1 that after the manner of our carnal security we always imagine that ,god's wrath against sin is not as serious and great as it verily is4 ,again1 that we murmur against the doing and will of ,god1 when ,he does not succor us speedily in our tribulations1 and arranges our affairs to please us4 ,again1 we experience every day that it hurts us to see wicked people in good fortune in this world1 as ,david and all the saints have complained4 ,over and above this1 all men feel that their hearts are easily inflamed1 now with ambition1 now with anger and wrath1 now with lewdness4 ,but in the schools they transferred hither from philosophy notions entirely different1 that1 because of passions1 we are neither good nor evil1 we are neither deserving of praise nor blame4 ,likewise1 that nothing is sin1 unless it be voluntary inner desires and thoughts are not sins1 if ,i do not altogether consent thereto4 ,these notions were expressed among philosophers with respect to civil righteousness1 and not with respect to ,god's judgment4 ,for there it is true1 as the jurists say1 ,l4 cogitationis1 thoughts are exempt from custom and punishment4 ,but ,god searches the hearts2 in ,god's court and judgment it is different4 ,with no greater prudence they add also other notions1 such as1 that ,god's creature and nature is not cannot in itself be evil4 ,in its proper place we do not censure this2 but it is not right to twist it into an extenuation of original sin4 ,and1 nevertheless1 these notions are read in the works of scholastics1 who inappropriately mingle philosophy or civil doctrine concerning ethics with the ,gospel4 ,nor were these matters only disputed in the schools1 but1 as is usually the case1 were carried from the schools to the people4 ,and these persuasions godless1 erroneous1 dangerous1 harmful teachings prevailed1 and nourished confidence in human strength1 and suppressed the knowledge of ,christ's grace4 ,therefore1 ,luther wishing to declare the magnitude of original sin and of human infirmity what a grievous mortal guilt original sin is in the sight of ,god1 taught that these remnants of original sin after ,baptism are not1 by their own nature1 adiaphora in man1 but that1 for their non-imputation1 they need the grace of ,christ and1 likewise for their mortification1 the ,holy ,ghost4 ,although the scholastics extenuate both sin and punishment when they teach that man by his own strength1 can fulfil the commandments of ,god2 in ,genesis the punishment1 imposed on account of original sin1 is described otherwise4 ,for there human nature is subjected not only to death and other bodily evils1 but also to the kingdom of the devil4 ,for there1 ,gen4 #c1 #af1 this fearful sentence is proclaimed3 ,i will put enmity between thee and the woman1 and between thy seed and her seed4 ,the defects and the concupiscence are punishments and sins4 ,death and other bodily evils and the dominion of the devil1 are properly punishments4 ,for human nature has been delivered into slavery1 and is held captive by the devil1 who infatuates it with wicked opinions and errors1 and impels it to sins of every kind4 ,but just as the devil cannot be conquered except by the aid of ,christ1 so by our own strength we cannot free ourselves from this slavery4 ,even the history of the world shows how great is the power of the devil's kingdom4 ,the world is full of blasphemies against ,god and of wicked opinions1 and the devil keeps entangled in these bands those who are wise and righteous many hypocrites who appear holy in the sight of the world4 ,in other persons grosser vices manifest themselves4 ,but since ,christ was given to us to remove both these sins and these punishments1 and to destroy the kingdom of the devil1 sin and death1 it will not be possible to recognize the benefits of ,christ unless we understand our evils4 ,for this reason our preachers have diligently taught concerning these subjects1 and have delivered nothing that is new but have set forth ,holy ,scripture and the judgments of the holy ,fathers4 ,we think that this will satisfy ,his ,imperial ,majesty concerning the puerile and trivial sophistry with which the adversaries have perverted our article4 ,for we know that we believe aright and in harmony with the ,church catholic of ,christ4 ,but if the adversaries will renew this controversy1 there will be no want among us of those who will reply and defend the truth4 ,for in this case our adversaries1 to a great extent1 do not understand what they say4 ,they often speak what is contradictory1 and neither explain correctly and logically that which is essential to i4e41 that which is or is not properly of the essence of original sin1 nor what they call defects4 ,but we have been unwilling at this place to examine their contests with any very great subtlety4 ,we have thought it worth while only to recite1 in customary and well-known words1 the belief of the holy ,fathers1 which we also follow4 ,,part #b ,article ,,iii3 ,of ,christ4 ,the ,third ,article the adversaries approve1 in which we confess that there are in ,christ two natures1 namely1 a human nature1 assumed by the ,word into the unity of ,his person2 and that the same ,christ suffered and died to reconcile the ,father to us2 and that ,he was raised again to reign1 and to justify and sanctify believers1 etc41 according to the ,apostles' ,creed and the ,nicene ,creed4 ,article ,,iv 7,,ii73 ,of ,justification4 ,in the ,fourth1 ,fifth1 ,sixth1 and1 below1 in the ,twentieth ,article1 they condemn us1 for teaching that men obtain remission of sins1 not because of their own merits1 but freely for ,christ's sake1 through faith in ,christ4 ,they reject quite stubbornly both these statements4 ,for they condemn us both for denying that men obtain remission of sins because of their own merits1 and for affirming that1 through faith1 men obtain remission of sins1 and through faith in ,christ are justified4 ,but since in this controversy the chief topic of ,christian doctrine is treated1 which1 understood aright1 illumines and amplifies the honor of ,christ which is of especial service for the clear1 correct understanding of the entire ,holy ,scriptures1 and alone shows the way to the unspeakable treasure and right knowledge of ,christ1 and alone opens the door to the entire ,bible1 and brings necessary and most abundant consolation to devout consciences1 we ask ,his ,imperial ,majesty to hear us with forbearance in regard to matters of such importance4 ,for since the adversaries understand neither what the remission of sins1 nor what faith1 nor what grace1 nor what righteousness is1 they sadly corrupt this topic1 and obscure the glory and benefits of ,christ and rob devout consciences of the consolations offered in ,christ4 ,but that we may strengthen the position of our ,confession1 and also remove the charges which the adversaries advance against us1 certain things are to be premised in the beginning1 in order that the sources of both kinds of doctrine1 i4 e41 both that of our adversaries and our own1 may be known4 ,all ,scripture ought to be distributed into these two principal topics1 the ,law and the promises4 ,for in some places it presents the ,law1 and in others the promise concerning ,christ1 namely1 either when in the ,old ,testament it promises that ,christ will come1 and offers1 for ,his sake1 the remission of sins justification1 and life eternal1 or when1 in the ,gospel in the ,new ,testament1 ,christ ,himself1 since ,he has appeared1 promises the remission of sins1 justification1 and life eternal4 ,moreover1 in this discussion1 by ,law we designate the ,ten ,commandments1 wherever they are read in the ,scriptures4 ,of the ceremonies and judicial laws of ,moses we say nothing at present4 ,of these two parts the adversaries select the ,law1 because human reason naturally understands1 in some way1 the ,law 7for it has the same judgment divinely written in the mind72 the natural law agrees with the law of ,moses1 or the ,ten ,commandments and by the ,law they seek the remission of sins and justification4 ,now1 the ,decalog requires not only outward civil works1 which reason can in some way produce1 but it also requires other things placed far above reason1 namely1 truly to fear ,god1 truly to love ,god1 truly to call upon ,god1 truly to be convinced that ,god hears us1 and to expect the aid of ,god in death and in all afflictions2 finally1 it requires obedience to ,god1 in death and all afflictions1 so that we may not flee from these1 or refuse them when ,god imposes them4 ,here the scholastics1 having followed the philosophers1 teach only a righteousness of reason1 namely1 civil works1 and fabricate besides that without the ,holy ,ghost reason can love ,god above all things4 ,for1 as long as the human mind is at ease1 and does not feel the wrath or judgment of ,god1 it can imagine that it wishes to love ,god1 that it wishes to do good for ,god's sake4 ,but it is sheer hypocrisy4 ,in this manner they teach that men merit the remission of sins by doing what is in them1 i4e41 if reason1 grieving over sin1 elicit an act of love to ,god1 or for ,god's sake be active in that which is good4 ,and because this opinion naturally flatters men1 it has brought forth and multiplied in the ,church many services1 monastic vows1 abuses of the mass2 and1 with this opinion the one has1 in the course of time1 devised this act of worship and observances1 the other that4 ,and in order that they might nourish and increase confidence in such works1 they have affirmed that ,god necessarily gives grace to one thus working1 by the necessity not of constraint1 but of immutability not that ,he is constrained1 but that this is the order which ,god will not transgress or alter4 ,in this opinion there are many great and pernicious errors1 which it would be tedious to enumerate4 ,let the discreet reader think only of this3 ,if this be ,christian righteousness1 what difference is there between philosophy and the doctrine of ,christ8 ,if we merit the remission of sins by these elicit acts that spring from our mind1 of what benefit is ,christ8 ,if we can be justified by reason and the works of reason1 wherefore is there need of ,christ or regeneration as ,peter declares1 #a ,pet4 #a1 #ah ff48 ,and from these opinions the matter has now come to such a pass that many ridicule us because we teach that an other than the philosophic righteousness must be sought after4 ,alas6 it has come to this1 that even great theologians at ,louvain1 ,paris1 etc41 have known nothing of any other godliness or righteousness 7although every letter and syllable in ,paul teaches otherwise7 than the godliness which philosophers teach4 ,and although we ought to regard this as a strange teaching1 and ought to ridicule it1 they rather ridicule us1 yea1 make a jest of ,paul himself4 ,we have heard that some1 after setting aside the ,gospel1 have1 instead of a sermon1 explained the ethics of ,aristotle4 ,i myself have heard a great preacher who did not mention ,christ and the ,gospel1 and preached the ethics of ,aristotle4 ,is this not a childish1 foolish way to preach to ,christians8 ,nor did such men err if those things are true which the adversaries defend if the doctrine of the adversaries be true1 the ,ethics is a precious book of sermons1 and a fine new ,bible4 ,for ,aristotle wrote concerning civil morals so learnedly that nothing further concerning this need be demanded4 ,we see books extant in which certain sayings of ,christ are compared with the sayings of ,socrates1 ,zeno1 and others1 as though ,christ had come for the purpose of delivering certain laws through which we might merit the remission of sins1 as though we did not receive this gratuitously1 because of ,his merits4 ,therefore1 if we here receive the doctrine of the adversaries1 that by the works of reason we merit the remission of sins and justification1 there will be no difference between philosophic1 or certainly pharisaic1 and ,christian righteousness4 ,although the adversaries1 not to pass by ,christ altogether1 require a knowledge of the history concerning ,christ1 and ascribe to ,him that it is ,his merit that a habit is given us1 or1 as they say1 prima gratia1 first grace1 which they understand as a habit1 inclining us the more readily to love ,god2 yet what they ascribe to this habit is of little importance is a feeble1 paltry1 small1 poor operation1 that would be ascribed to ,christ1 because they imagine that the acts of the will are of the same kind before and after this habit4 ,they imagine that the will can love ,god2 but nevertheless this habit stimulates it to do the same the more cheerfully4 ,and they bid us first merit this habit by preceding merits2 then they bid us merit by the works of the ,law an increase of this habit and life eternal4 ,thus they bury ,christ1 so that men may not avail themselves of ,him as a ,mediator1 and believe that for ,his sake they freely receive remission of sins and reconciliation1 but may dream that by their own fulfilment of the ,law they merit the remission of sins1 and that by their own fulfilment of the ,law they are accounted righteous before ,god2 while1 nevertheless1 the ,law is never satisfied1 since reason does nothing except certain civil works1 and1 in the mean time neither in the heart fears ,god1 nor truly believes that ,god cares for it4 ,and although they speak of this habit1 yet1 without the righteousness of faith1 neither the love of ,god can exist in man1 nor can it be understood what the love of ,god is4 ,their feigning a distinction between meritum congrui and meritum condigni due merit and true1 complete merit is only an artifice in order not to appear openly to ,pelagianize1 ,for1 if ,god necessarily gives grace for the meritum congrui due merit1 it is no longer meritum congrui1 but meritum condigni a true duty and complete merit4 ,but they do not know what they are saying4 ,after this habit of love is there1 they imagine that man can acquire merit de condigno4 ,and yet they bid us doubt whether there be a habit present4 ,how1 therefore1 do they know whether they acquire merit de congruo or de condigno in full1 or half8 ,but this whole matter was fabricated by idle men ,but1 good ,god6 these are mere inane ideas and dreams of idle1 wretched1 inexperienced men who do not much reduce the ,bible to practise1 who did not know how the remission of sins occurs1 and how1 in the judgment of ,god and terrors of conscience1 trust in works is driven out of us4 ,secure hypocrites always judge that they acquire merit de condigno1 whether the habit be present or be not present1 because men naturally trust in their own righteousness1 but terrified consciences waver and hesitate1 and then seek and accumulate other works in order to find rest4 ,such consciences never think that they acquire merit de condigno1 and they rush into despair unless they hear1 in addition to the doctrine of the ,law1 the ,gospel concerning the gratuitous remission of sins and the righteousness of faith4 ,thus some stories are told that when the ,barefooted monks had in vain praised their order and good works to some good consciences in the hour of death1 they at last had to be silent concerning their order and ,st4 ,franciscus1 and to say3 ,dear man1 ,christ has died for you4 ,this revived and refreshed in trouble1 and alone gave peace and comfort4 ,thus the adversaries teach nothing but the righteousness of reason1 or certainly of the ,law1 upon which they look just as the ,jews upon the veiled face of ,moses1 and1 in secure hypocrites who think that they satisfy the ,law1 they excite presumption and empty confidence in works they place men on a sand foundation1 their own works and contempt of the grace of ,christ4 ,on the contrary1 they drive timid consciences to despair1 which1 laboring with doubt1 never can experience what faith is1 and how efficacious it is2 thus1 at last they utterly despair4 ,now1 we think concerning the righteousness of reason thus1 namely1 that ,god requires it1 and that1 because of ,god's commandment1 the honorable works which the ,decalog commands must necessarily be performed1 according to the passage ,gal4 #c1 #bd3 ,the ,law was our schoolmaster2 likewise #a ,tim4 #a1 #i3 ,the ,law is made for the ungodly4 ,for ,god wishes those who are carnal gross sinners to be restrained by civil discipline1 and to maintain this1 ,he has given laws1 letters1 doctrine1 magistrates1 penalties4 ,and this righteousness reason1 by its own strength1 can1 to a certain extent1 work1 although it is often overcome by natural weakness1 and by the devil impelling it to manifest crimes4 ,now1 although we cheerfully assign this righteousness of reason the praises that are due it 7for this corrupt nature has no greater good in this life and in a worldly nature1 nothing is ever better than uprightness and virtue1 and ,aristotle says aright3 ,neither the evening star nor the morning star is more beautiful than righteousness1 and ,god also honors it with bodily rewards71 yet it ought not to be praised with reproach to ,christ4 ,for it is false ,i thus conclude1 and am certain that it is a fiction1 and not true that we merit the remission of sins by our works4 ,false also is this1 that men are accounted righteous before ,god because of the righteousness of reason works and external piety4 ,false also is this that reason1 by its own strength1 is able to love ,god above all things1 and to fulfil ,god's ,law1 namely1 truly to fear ,god to be truly confident that ,god hears prayer1 to be willing to obey ,god in death and other dispensations of ,god1 not to covet what belongs to others1 etc42 although reason can work civil works4 ,false also and dishonoring ,christ is this1 that men do not sin who1 without grace1 do the commandments of ,god who keep the commandments of ,god merely in an external manner1 without the ,spirit and grace in their hearts4 ,we have testimonies for this our belief1 not only from the ,scriptures1 but also from the ,fathers4 ,for in opposition to the ,pelagians1 ,augustine contends at great length that grace is not given because of our merits4 ,and in ,de ,natura et ,gratia he says3 ,if natural ability1 through the free will1 suffice both for learning to know how one ought to live and for living aright1 then ,christ has died in vain1 then the offense of the ,cross is made void4 ,why may ,i not also here cry out8 ,yea ,i will cry out1 and1 with ,christian grief1 will chide them3 ,christ has become of no effect unto you whosoever of you are justified by the ,law2 ye are fallen from grace4 ,gal4 #e1 #d2 cf4 #b1 #ba4 ,for they1 being ignorant of ,god's righteousness1 and going about to establish their own righteousness1 have not submitted themselves unto the righteousness of ,god4 ,for ,christ is the end of the ,law for righteousness to every one that believeth4 ,rom4 #aj #c4 #d4 ,and ,john #h1 #cf3 ,if the ,son therefore shall make you free1 ye shall be free indeed4 ,therefore by reason we cannot be freed from sins and merit the remission of sins4 ,and in ,john #c1 #e it is written3 ,except a man be born of water and of the ,spirit1 he cannot enter into the kingdom of ,god4 ,but if it is necessary to be born again of the ,holy ,ghost the righteousness of reason does not justify us before ,god1 and does not fulfil the ,law1 ,rom4 #c1 #bc3 ,all have come short of the glory of ,god1 i4e41 are destitute of the wisdom and righteousness of ,god1 which acknowledges and glorifies ,god4 ,likewise ,rom4 #h1 #g4 #h3 ,the carnal mind is enmity against ,god2 for it is not subject to the ,law of ,god1 neither indeed can be4 ,so then they that are in the flesh cannot please ,god4 ,these testimonies are so manifest that1 to use the words of ,augustine which he employed in this case1 they do not need an acute understanding1 but only an attentive hearer4 ,if the carnal mind is enmity against ,god1 the flesh certainly does not love ,god2 if it cannot be subject to the ,law of ,god1 it cannot love ,god4 ,if the carnal mind is enmity against ,god1 the flesh sins even when we do external civil works4 ,if it cannot be subject to the ,law of ,god1 it certainly sins even when1 according to human judgment1 it possesses deeds that are excellent and worthy of praise4 ,the adversaries consider only the precepts of the ,second ,table which contain civil righteousness that reason understands4 ,content with this1 they think that they satisfy the ,law of ,god4 ,in the mean time they do not see the ,first ,table which commands that we love ,god1 that we declare as certain that ,god is angry with sin1 that we truly fear ,god1 that we declare as certain that ,god hears prayer4 ,but the human heart without the ,holy ,ghost either in security despises ,god's judgment1 or in punishment flees from1 and hates1 ,god when ,he judges4 ,therefore it does not obey the ,first ,table4 ,since1 therefore1 contempt of ,god1 and doubt concerning the ,word of ,god and concerning the threats and promises1 inhere in human nature1 men truly sin1 even when1 without the ,holy ,ghost1 they do virtuous works1 because they do them with a wicked heart1 according to ,rom4 #ad1 #bc3 ,whatsoever is not of faith is sin4 ,for such persons perform their works with contempt of ,god1 just as ,epicurus does not believe that ,god cares for him1 or that he is regarded or heard by ,god4 ,this contempt vitiates works seemingly virtuous1 because ,god judges the heart4 ,lastly1 it was very foolish for the adversaries to write that men who are under eternal wrath merit the remission of sins by an act of love1 which springs from their mind1 since it is impossible to love ,god1 unless the remission of sins be apprehended first by faith4 ,for the heart1 truly feeling that ,god is angry1 cannot love ,god1 unless ,he be shown to have been reconciled4 ,as long as ,he terrifies us1 and seems to cast us into eternal death1 human nature is not able to take courage1 so as to love a wrathful1 judging1 and punishing ,god poor1 weak nature must lose heart and courage1 and must tremble before such great wrath1 which so fearfully terrifies and punishes1 and can never feel a spark of love before ,god ,himself comforts4 ,it is easy for idle men to feign such dreams concerning love as1 that a person guilty of mortal sin can love ,god above all things1 because they do not feel what the wrath or judgment of ,god is4 ,but in agony of conscience and in conflicts with ,satan conscience experiences the emptiness of these philosophical speculations4 ,paul says1 ,rom4 #d1ae3 ,the ,law worketh wrath4 ,he does not say that by the ,law men merit the remission of sins4 ,for the ,law always accuses and terrifies consciences4 ,therefore it does not justify1 because conscience terrified by the ,law flees from the judgment of ,god4 ,therefore they err who trust that by the ,law1 by their own works1 they merit the remission of sins4 ,it is sufficient for us to have said these things concerning the righteousness of reason or of the ,law1 which the adversaries teach4 ,for after a while1 when we will declare our belief concerning the righteousness of faith1 the subject itself will compel us to adduce more testimonies1 which also will be of service in overthrowing the errors of the adversaries which we have thus far reviewed4 ,because1 therefore1 men by their own strength cannot fulfil the ,law of ,god1 and all are under sin1 and subject to eternal wrath and death1 on this account we cannot be freed by the ,law from sin and be justified but the promise of the remission of sins and of justification has been given us for ,christ's sake1 who was given for us in order that ,he might make satisfaction for the sins of the world1 and has been appointed as the only ,mediator and ,propitiator4 ,and this promise has not the condition of our merits it does not read thus3 ,through ,christ you have grace salvation1 etc41 if you merit it1 but freely offers the remission of sins and justification1 as ,paul says1 ,rom4 #aa1 #f3 ,if it be of works1 then is it no more grace4 ,and in another place1 ,rom4 #c1 #ba3 ,the righteousness of ,god without the ,law is manifested1 i4e41 the remission of sins is freely offered4 ,nor does reconciliation depend upon our merits4 ,because1 if the remission of sins were to depend upon our merits1 and reconciliation were from the ,law1 it would be useless4 ,for1 as we do not fulfil the ,law1 it would also follow that we would never obtain the promise of reconciliation4 ,thus ,paul reasons1 ,rom4 #d1 #ad3 ,for if they which are of the ,law be heirs1 faith is made void1 and the promise made of none effect4 ,for if the promise would require the condition of our merits and the ,law1 which we never fulfil1 it would follow that the promise would be useless4 ,but since justification is obtained through the free promise1 it follows that we cannot justify ourselves4 ,otherwise1 wherefore would there be need to promise8 ,and why should ,paul so highly extol and praise grace8 ,for since the promise cannot be received except by faith1 the ,gospel1 which is properly the promise of the remission of sins and of justification for ,christ's sake1 proclaims the righteousness of faith in ,christ1 which the ,law does not teach4 ,nor is this the righteousness of the ,law4 ,for the ,law requires of us our works and our perfection4 ,but the ,gospel freely offers1 for ,christ's sake1 to us1 who have been vanquished by sin and death1 reconciliation1 which is received1 not by works1 but by faith alone4 ,this faith brings to ,god not confidence in one's own merits1 but only confidence in the promise1 or the mercy promised in ,christ4 ,this special faith1 therefore1 by which an individual believes that for ,christ's sake his sins are remitted him1 and that for ,christ's sake ,god is reconciled and propitious1 obtains remission of sins and justifies us4 ,and because in repentance1 i4e4 in terrors1 it comforts and encourages hearts it regenerates us1 and brings the ,holy ,ghost that then we may be able to fulfil ,god's ,law1 namely1 to love ,god1 truly to fear ,god1 truly to be confident that ,god hears prayer1 and to obey ,god in all afflictions2 it mortifies concupiscence1 etc4 ,thus1 because faith1 which freely receives the remission of sins1 sets ,christ1 the ,mediator and ,propitiator1 against ,god's wrath1 it does not present our merits or our love which would be tossed aside like a little feather by a hurricane4 ,this faith is the true knowledge of ,christ1 and avails itself of the benefits of ,christ1 and regenerates hearts1 and precedes the fulfilling of the ,law4 ,and of this faith not a syllable exists in the doctrine of our adversaries4 ,hence we find fault with the adversaries1 equally because they teach only the righteousness of the ,law and because they do not teach the righteousness of the ,gospel1 which proclaims the righteousness of faith in ,christ4 ,part #c ,what ,is ,justifying ,faith8 ,the adversaries feign that faith is only a knowledge of the history1 and therefore teach that it can coexist with mortal sin4 ,hence they say nothing concerning faith1 by which ,paul so frequently says that men are justified1 because those who are accounted righteous before ,god do not live in mortal sin4 ,but that faith which justifies is not merely a knowledge of history1 not merely this1 that ,i know the stories of ,christ's birth1 suffering1 etc4 7that even the devils know1 7 but it is to assent to the promise of ,god1 in which for ,christ's sake1 the remission of sins and justification are freely offered4 ,it is the certainty or the certain trust in the heart1 when1 with my whole heart1 ,i regard the promises of ,god as certain and true1 through which there are offered me1 without my merit1 the forgiveness of sins1 grace1 and all salvation1 through ,christ the ,mediator4 ,and that no one may suppose that it is mere knowledge we will add further3 it is to wish and to receive the offered promise of the remission of sins and of justification4 ,faith is that my whole heart takes to itself this treasure4 ,it is not my doing1 not my presenting or giving1 not my work or preparation1 but that a heart comforts itself1 and is perfectly confident with respect to this1 namely1 that ,god makes a present and gift to us1 and not we to ,him1 that ,he sheds upon us every treasure of grace in ,christ4 ,and the difference between this faith and the righteousness of the ,law can be easily discerned4 ,faith is the latreia divine service1 which receives the benefits offered by ,god2 the righteousness of the ,law is the latreia divine service which offers to ,god our merits4 ,by faith ,god wishes to be worshiped in this way1 that we receive from ,him those things which ,he promises and offers4 ,now1 that faith signifies1 not only a knowledge of the history1 but such faith as assents to the promise1 ,paul plainly testifies when he says1 ,rom4 #d1 #af3 ,therefore it is of faith1 to the end the promise might be sure4 ,for he judges that the promise cannot be received unless by faith4 ,wherefore he puts them together as things that belong to one another1 and connects promise and faith4 ,there ,paul fastens and binds together these two1 thus3 ,wherever there is a promise faith is required and conversely1 wherever faith is required there must be a promise4 ,although it will be easy to decide what faith is if we consider the ,creed where this article certainly stands3 ,the forgiveness of sins4 ,therefore it is not enough to believe that ,christ was born1 suffered1 was raised again1 unless we add also this article1 which is the purpose of the history3 ,the forgiveness of sins4 ,to this article the rest must be referred1 namely1 that for ,christ's sake1 and not for the sake of our merits1 forgiveness of sins is given us4 ,for what need was there that ,christ was given for our sins if for our sins our merits can make satisfaction8 ,as often1 therefore1 as we speak of justifying faith1 we must keep in mind that these three objects concur3 the promise1 and that1 too1 gratuitous1 and the merits of ,christ1 as the price and propitiation4 ,the promise is received by faith2 the gratuitous excludes our merits1 and signifies that the benefit is offered only through mercy2 the merits of ,christ are the price1 because there must be a certain propitiation for our sins4 ,scripture frequently implores mercy1 and the holy ,fathers often say that we are saved by mercy4 ,as often1 therefore1 as mention is made of mercy1 we must keep in mind that faith is there required1 which receives the promise of mercy4 ,and1 again1 as often as we speak of faith1 we wish an object to be understood1 namely1 the promised mercy4 ,for faith justifies and saves1 not on the ground that it is a work in itself worthy1 but only because it receives the promised mercy4 ,and throughout the prophets and the psalms this worship1 this latreia1 is highly praised1 although the ,law does not teach the gratuitous remission of sins4 ,but the ,fathers knew the promise concerning ,christ that ,god for ,christ's sake wished to remit sins4 ,therefore1 since they understood that ,christ would be the price for our sins1 they knew that our works are not a price for so great a matter could not pay so great a debt4 ,accordingly1 they received gratuitous mercy and remission of sins by faith1 just as the saints in the ,new ,testament4 ,here belong those frequent repetitions concerning mercy and faith1 in the psalms and the prophets1 as this1 ,ps4 #acj1 #c sq43 ,if ,thou ,lord1 shouldest mark iniquities1 ,o ,lord1 who shall stand8 ,here ,david confesses his sins and does not recount his merits4 ,he adds2 ,but there is forgiveness with ,thee4 ,here he comforts himself by his trust in ,god's mercy1 and he cites the promise3 ,my soul doth wait and in ,his ,word do ,i hope1 i4e41 because ,thou hast promised the remission of sins1 ,i am sustained by this ,thy promise4 ,therefore the fathers also were justified1 not by the ,law but by the promise and faith4 ,and it is amazing that the adversaries extenuate faith to such a degree1 although they see that it is everywhere praised as an eminent service1 as in ,ps4 #ej1 #ae3 ,call upon ,me in the day of trouble3 ,i will deliver thee4 ,thus ,god wishes ,himself to be known1 thus ,he wishes ,himself to be worshiped1 that from ,him we receive benefits1 and receive them1 too1 because of ,his mercy1 and not because of our merits4 ,this is the richest consolation in all afflictions physical or spiritual1 in life or in death as all godly persons know4 ,and such consolations the adversaries abolish when they extenuate and disparage faith1 and teach only that by means of works and merits men treat with ,god that we treat with ,god1 the great ,majesty1 by means of our miserable1 beggarly works and merits4 ,part #d ,that ,faith in ,christ ,justifies4 ,in the first place1 lest any one may think that we speak concerning an idle knowledge of the history1 we must declare how faith is obtained how the heart begins to believe4 ,afterward we will show both that it justifies1 and how this ought to be understood1 and we will explain the objections of the adversaries4 ,christ1 in the last chapter of ,luke #bd1 #dg1 commands that repentance and remission of sins should be preached in ,his name4 ,for the ,gospel convicts all men that they are under sin1 that they all are subject to eternal wrath and death1 and offers for ,christ's sake remission of sin and justification1 which is received by faith4 ,the preaching of repentance1 which accuses us1 terrifies consciences with true and grave terrors4 ,for the preaching of repentance1 or this declaration of the ,gospel3 ,amend your lives6 ,repent6 ,when it truly penetrates the heart1 terrifies the conscience1 and is no jest1 but a great terror1 in which the conscience feels its misery and sin and the wrath of ,god4 ,in these1 hearts ought again to receive consolation4 ,this happens if they believe the promise of ,christ1 that for ,his sake we have remission of sins4 ,this faith1 encouraging and consoling in these fears1 receives remission of sins1 justifies and quickens4 ,for this consolation is a new and spiritual life a new birth and a new life4 ,these things are plain and clear1 and can be understood by the pious1 and have testimonies of the ,church as is to be seen in the conversion of ,paul and ,augustine4 ,the adversaries nowhere can say how the ,holy ,ghost is given4 ,they imagine that the ,sacraments confer the ,holy ,ghost ex opere operato1 without a good emotion in the recipient1 as though1 indeed1 the gift of the ,holy ,ghost were an idle matter4 ,but since we speak of such faith as is not an idle thought1 but of that which liberates from death and produces a new life in hearts which is such a new light1 life1 and force in the heart as to renew our heart1 mind1 and spirit1 makes new men of us and new creatures1 and is the work of the ,holy ,ghost2 this does not coexist with mortal sin for how can light and darkness coexist81 but as long as it is present1 produces good fruits as we will say after a while4 ,for concerning the conversion of the wicked1 or concerning the mode of regeneration1 what can be said that is more simple and more clear8 ,let them1 from so great an array of writers1 adduce a single commentary upon the ,sententiae that speaks of the mode of regeneration4 ,when they speak of the habit of love1 they imagine that men merit it through works and they do not teach that it is received through the ,word1 precisely as also the ,anabaptists teach at this time4 ,but ,god cannot be treated with1 ,god cannot be apprehended1 except through the ,word4 ,accordingly1 justification occurs through the ,word1 just as ,paul says1 ,rom4 #a1 #af3 ,the ,gospel is the power of ,god unto salvation to every one that believeth4 ,likewise #aj1 #ag3 ,faith cometh by hearing4 ,and proof can be derived even from this that faith justifies1 because1 if justification occurs only through the ,word1 and the ,word is apprehended only by faith1 it follows that faith justifies4 ,but there are other and more important reasons4 ,we have said these things thus far in order that we might show the mode of regeneration1 and that the nature of faith what is1 or is not1 faith1 concerning which we speak1 might be understood4 ,now we will show that faith and nothing else justifies4 ,here1 in the first place readers must be admonished of this1 that just as it is necessary to maintain this sentence3 ,christ is ,mediator1 so is it necessary to defend that faith justifies1 without works4 ,for how will ,christ be ,mediator if in justification we do not use ,him as ,mediator2 if we do not hold that for ,his sake we are accounted righteous8 ,but to believe is to trust in the merits of ,christ1 that for ,his sake ,god certainly wishes to be reconciled with us4 ,likewise1 just as we ought to maintain that1 apart from the ,law1 the promise of ,christ is necessary1 so also is it needful to maintain that faith justifies4 ,for the ,law does not preach the forgiveness of sin by grace4 ,for the ,law cannot be performed unless the ,holy ,ghost be first received4 ,it is1 therefore1 needful to maintain that the promise of ,christ is necessary4 ,but this cannot be received except by faith4 ,therefore1 those who deny that faith justifies1 teach nothing but the ,law1 both ,christ and the ,gospel being set aside4 ,but when it is said that faith justifies1 some perhaps understand it of the beginning1 namely1 that faith is the beginning of justification or preparation for justification1 so that not faith itself is that through which we are accepted by ,god1 but the works which follow2 and they dream1 accordingly1 that faith is highly praised1 because it is the beginning4 ,for great is the importance of the beginning1 as they commonly say1 ,archae aemioy pantos1 ,the beginning is half of everything2 just as if one would say that grammar makes the teachers of all arts1 because it prepares for other arts1 although in fact it is his own art that renders every one an artist4 ,we do not believe thus concerning faith1 but we maintain this1 that properly and truly1 by faith itself1 we are for ,christ's sake accounted righteous1 or are acceptable to ,god4 ,and because to be justified means that out of unjust men just men are made1 or born again1 it means also that they are pronounced or accounted just4 ,for ,scripture speaks in both ways4 ,the term to be justified is used in two ways3 to denote1 being converted or regenerated2 again1 being accounted righteous4 ,accordingly we wish first to show this1 that faith alone makes of an unjust1 a just man1 i4e41 receives remission of sins4 ,the particle alone offends some1 although even ,paul says1 ,rom4 #c1 #bh3 ,we conclude that a man is justified by faith1 without the deeds of the ,law4 ,again1 ,eph4 #b1 #h3 ,it is the gift of ,god2 not of works1 lest any man should boast4 ,again1 ,rom4 #c1 #bd3 ,being justified freely4 ,if the exclusive alone displeases1 let them remove from ,paul also the exclusives freely1 not of works1 it is the gift1 etc4 ,for these also are very strong exclusives4 ,it is1 however1 the opinion of merit that we exclude4 ,we do not exclude the ,word or ,sacraments1 as the adversaries falsely charge us4 ,for we have said above that faith is conceived from the ,word1 and we honor the ministry of the ,word in the highest degree4 ,love also and works must follow faith4 ,wherefore1 they are not excluded so as not to follow1 but confidence in the merit of love or of works is excluded in justification4 ,and this we will clearly show4 ,part #e ,that ,we ,obtain ,remission of ,sins by ,faith ,alone in ,christ4 ,we think that even the adversaries acknowledge that1 in justification1 the remission of sins is necessary first4 ,for we all are under sin4 ,wherefore we reason thus3-,to attain the remission of sins is to be justified1 according to ,ps4 #cb1 #a3 ,blessed is he whose transgression is forgiven4 ,by faith alone in ,christ1 not through love1 not because of love or works1 do we acquire the remission of sins1 although love follows faith4 ,therefore by faith alone we are justified1 understanding justification as the making of a righteous man out of an unrighteous1 or that he be regenerated4 ,it will thus become easy to declare the minor premise that we obtain forgiveness of sin by faith1 not by love if we know how the remission of sins occurs4 ,the adversaries with great indifference dispute whether the remission of sins and the infusion of grace are the same change whether they are one change or two4 ,being idle men1 they did not know what to answer cannot speak at all on this subject4 ,in the remission of sins1 the terrors of sin and of eternal death1 in the heart1 must be overcome1 as ,paul testifies1 #a ,cor4 #ae1 #ef sq43 ,the sting of death is sin1 and the strength of sin is the ,law4 ,but thanks be to ,god1 which giveth us the victory through our ,lord ,jesus ,christ4 ,that is1 sin terrifies consciences1 this occurs through the ,law1 which shows the wrath of ,god against sin2 but we gain the victory through ,christ4 ,how8 ,by faith1 when we comfort ourselves by confidence in the mercy promised for ,christ's sake4 ,thus1 therefore we prove the minor proposition4 ,the wrath of ,god cannot be appeased if we set against it our own works1 because ,christ has been set forth as a ,propitiator1 so that1 for ,his sake1 the ,father may become reconciled to us4 ,but ,christ is not apprehended as a ,mediator except by faith4 ,therefore1 by faith alone we obtain remission of sins when we comfort our hearts with confidence in the mercy promised for ,christ's sake4 ,likewise ,paul1 ,rom4 #e1 #b1 says3 ,by whom also we have access1 and adds1 by faith4 ,thus1 therefore1 we are reconciled to the ,father1 and receive remission of sins when we are comforted with confidence in the mercy promised for ,christ's sake4 ,the adversaries regard ,christ as ,mediator and ,propitiator for this reason1 namely1 that ,he has merited the habit of love2 they do not urge us to use ,him now as ,mediator1 but1 as though ,christ were altogether buried1 they imagine that we have access through our own works1 and1 through these1 merit this habit and afterwards1 by this love1 come to ,god4 ,is not this to bury ,christ altogether1 and to take away the entire doctrine of faith8 ,paul1 on the contrary1 teaches that we have access1 i4e41 reconciliation1 through ,christ4 ,and to show how this occurs1 he adds that we have access by faith4 ,by faith1 therefore1 for ,christ's sake1 we receive remission of sins4 ,we cannot set our own love and our own works over against ,god's wrath4 ,secondly4 ,it is certain that sins are forgiven for the sake of ,christ1 as ,propitiator1 ,rom4 #c1 #be3 ,whom ,god hath set forth to be a propitiation4 ,moreover1 ,paul adds3 through faith4 ,therefore this ,propitiator thus benefits us1 when by faith we apprehend the mercy promised in ,him1 and set it against the wrath and judgment of ,god4 ,and to the same effect it is written1 ,heb4 #d1 #ad4 #af3 ,seeing1 then1 that we have a great ,high ,priest1 etc41 let us therefore come with confidence4 ,for the ,apostle bids us come to ,god1 not with confidence in our own merits1 but with confidence in ,christ as a ,high ,priest2 therefore he requires faith4 ,thirdly4 ,peter1 in ,acts #aj1 #dc1 says3 ,to ,him give all the prophets witness that through ,his name1 whosoever believeth on ,him1 shall receive remission of sins4 ,how could this be said more clearly8 ,we receive remission of sins1 he says1 through ,his name i4e41 for ,his sake2 therefore1 not for the sake of our merits1 not for the sake of our contrition1 attrition1 love1 worship1 works4 ,and he adds3 ,when we believe in ,him4 ,therefore he requires faith4 ,for we cannot apprehend the name of ,christ except by faith4 ,besides he cites the agreement of all the prophets4 ,this is truly to cite the authority of the ,church4 ,for when all the holy prophets bear witness1 that is certainly a glorious1 great excellent1 powerful decretal and testimony4 ,but of this topic we will speak again after a while1 when treating of ,repentance4 ,fourthly4 ,remission of sins is something promised for ,christ's sake4 ,therefore it cannot be received except by faith alone4 ,for a promise cannot be received except by faith alone4 ,rom4 #d1 #af3 ,therefore it is of faith that it might be by grace1 to the end that the promise might be sure2 as though he were to say3 ,if the matter were to depend upon our merits1 the promise would be uncertain and useless1 because we never could determine when we would have sufficient merit4 ,and this1 experienced consciences can easily understand and would not1 for a thousand worlds1 have our salvation depend upon ourselves4 ,accordingly1 ,paul says1 ,gal4 #c1 #bb3 ,but the ,scripture hath concluded all under sin1 that the promise by faith of ,jesus ,christ might be given to them that believe4 ,he takes merit away from us1 because he says that all are guilty and concluded under sin2 then he adds that the promise1 namely1 of the remission of sins and of justification1 is given1 and adds how the promise can be received1 namely1 by faith4 ,and this reasoning1 derived from the nature of a promise1 is the chief reasoning a veritable rock in ,paul1 and is often repeated4 ,nor can anything be devised or imagined whereby this argument of ,paul can be overthrown4 ,wherefore let not good minds suffer themselves to be forced from the conviction that we receive remission of sins for ,christ's sake1 only through faith4 ,in this they have sure and firm consolation against the terrors of sin1 and against eternal death and against all the gates of hell4 ,everything else is a foundation of sand that sinks in trials4 ,but since we receive remission of sins and the ,holy ,ghost by faith alone1 faith alone justifies1 because those reconciled are accounted righteous and children of ,god1 not on account of their own purity1 but through mercy for ,christ's sake1 provided only they by faith apprehend this mercy4 ,accordingly1 ,scripture testifies that by faith we are accounted righteous1 ,rom4 #c1 #bf4 ,we1 therefore1 will add testimonies which clearly declare that faith is that very righteousness by which we are accounted righteous before ,god1 namely1 not because it is a work that is in itself worthy1 but because it receives the promise by which ,god has promised that for ,christ's sake ,he wishes to be propitious to those believing in ,him1 or because ,he knows that ,christ of ,god is made unto us wisdom1 and righteousness1 and sanctification1 and redemption1 #a ,cor4 #a1 #cj4 ,in the ,epistle to the ,romans1 ,paul discusses this topic especially1 and declares that1 when we believe that ,god1 for ,christ's sake is reconciled to us1 we are justified freely by faith4 ,and this proposition1 which contains the statement of the entire discussion the principal matter of all ,epistles1 yea1 of the entire ,scriptures1 he maintains in the third chapter3 ,we conclude that a man is justified by faith1 without the deeds of the ,law1 ,rom4 #c1 #bh4 ,here the adversaries interpret that this refers to ,levitical ceremonies not to other virtuous works4 ,but ,paul speaks not only of the ceremonies1 but of the whole ,law4 ,for he quotes afterward 7#g1 #g7 from the ,decalog3 ,thou shalt not covet4 ,and if moral works that are not ,jewish ceremonies would merit the remission of sins and justification1 there would also be no need of ,christ and the promise1 and all that ,paul speaks of the promise would be overthrown4 ,he would also have been wrong in writing to the ,ephesians1 #b1 #h3 ,by grace are ye saved through faith1 and that not of yourselves2 it is the gift of ,god1 not of works4 ,paul likewise refers to ,abraham and ,david1 ,rom4 #d1 #a4 #f4 ,but they had the command of ,god concerning circumcision4 ,therefore1 if any works justified these works must also have justified at the time that they had a command4 ,but ,augustine teaches correctly that ,paul speaks of the entire ,law1 as he discusses at length in his book1 ,of the ,spirit and ,letter1 where he says finally3 ,these matters1 therefore1 having been considered and treated1 according to the ability that the ,lord has thought worthy to give us1 we infer that man is not justified by the precepts of a good life1 but by faith in ,jesus ,christ4 ,and lest we may think that the sentence that faith justifies1 fell from ,paul inconsiderately1 he fortifies and confirms this by a long discussion in the fourth chapter to the ,romans1 and afterwards repeats it in all his epistles4 ,thus he says1 ,rom4 #d1 #d4 #e3 ,to him that worketh is the reward not reckoned of grace1 but of debt4 ,but to him that worketh not1 but believeth on ,him that justifieth the ungodly1 his faith is counted for righteousness4 ,here he clearly says that faith itself is imputed for righteousness4 ,faith1 therefore1 is that thing which ,god declares to be righteousness1 and he adds that it is imputed freely1 and says that it could not be imputed freely1 if it were due on account of works4 ,wherefore he excludes also the merit of moral works not only ,jewish ceremonies1 but all other good works4 ,for if justification before ,god were due to these1 faith would not be imputed for righteousness without works4 ,and afterwards1 ,rom4 #d1 #i3 ,for we say that faith was reckoned to ,abraham for righteousness4 ,chapter #e1 #a says3 ,being justified by faith1 we have peace with ,god1 i4e41 we have consciences that are tranquil and joyful before ,god4 ,rom4 #aj1 #aj3 ,with the heart man believeth unto righteousness4 ,here he declares that faith is the righteousness of the heart4 ,gal4 #b1 #ae3 ,we have believed in ,christ ,jesus that we might be justified by the faith of ,christ1 and not by the works of the ,law4 ,eph4 #b1 #h4 ,for by grace are ye saved through faith1 and that not of yourselves2 it is the gift of ,god2 not of works1 lest any man should boast4 ,john #a1 #ab3 ,to them gave ,he power to become the sons of ,god1 even to them that believe on ,his name2 which were born1 not of blood1 nor of the will of the flesh nor of the will of man1 but of ,god4 ,john #c1 #ad4 #ae3 ,as ,moses lifted up the serpent in the wilderness1 even so must the ,son of ,man be lifted up1 that whosoever believeth in ,him should not perish4 ,likewise1 v4 #ag3 ,for ,god sent not ,his ,son into the world to condemn the world1 but that the world through ,him might be saved4 ,he that believeth on ,him is not condemned4 ,acts #ac1 #ch4 #ci3 ,be it known unto you therefore1 men and brethren1 that through this ,man is preached unto you the forgiveness of sins2 and by ,him all that believe are justified from all things from which ye could not be justified by the ,law of ,moses4 ,how could the office of ,christ and justification be declared more clearly8 ,the ,law1 he says1 did not justify4 ,therefore ,christ was given1 that we may believe that for ,his sake we are justified4 ,he plainly denies justification to the ,law4 ,hence1 for ,christ's sake we are accounted righteous when we believe that ,god1 for ,his sake1 has been reconciled to us4 ,acts #d1 #aa4 #ab3 ,this is the stone which was set at naught of you builders1 which is become the head of the corner4 ,neither is there salvation in any other2 for there is none other name under heaven given among men whereby we must be saved4 ,but the name of ,christ is apprehended only by faith4 ,i cannot believe in the name of ,christ in any other way than when ,i hear ,his merit preached1 and lay hold of that4 ,therefore1 by confidence in the name of ,christ1 and not by confidence in our works1 we are saved4 ,for the name here signifies the cause which is mentioned because of which salvation is attained4 ,and to call upon the name of ,christ is to trust in the name of ,christ1 as the cause or price because of which we are saved4 ,acts #ae1 #i3 ,purifying their hearts by faith4 ,wherefore that faith of which the ,apostles speak is not idle knowledge1 but a reality1 receiving the ,holy ,ghost and justifying us not a mere knowledge of history1 but a strong powerful work of the ,holy ,ghost1 which changes hearts4 ,hab4 #b1 #d3 ,the just shall live by his faith4 ,here he says1 first that men are just by faith by which they believe that ,god is propitious and he adds that the same faith quickens1 because this faith produces in the heart peace and joy and eternal life which begins in the present life4 ,is4 #ec1 #aa3 ,by ,his knowledge shall ,he justify many4 ,but what is the knowledge of ,christ unless to know the benefits of ,christ1 the promises which by the ,gospel ,he has scattered broadcast in the world8 ,and to know these benefits is properly and truly to believe in ,christ1 to believe that that which ,god has promised for ,christ's sake ,he will certainly fulfil4 ,but ,scripture is full of such testimonies1 since1 in some places1 it presents the ,law1 and in others the promises concerning ,christ1 and the remission of sins1 and the free acceptance of the sinner for ,christ's sake4 ,here and there among the ,fathers similar testimonies are extant4 ,for ,ambrose says in his letter to a certain ,irenaeus3 ,moreover1 the world was subject to him by the ,law for the reason that1 according to the command of the ,law1 all are indicted1 and yet1 by the works of the ,law1 no one is justified1 i4e41 because1 by the ,law1 sin is perceived1 but guilt is not discharged4 ,the ,law1 which made all sinners1 seemed to have done injury1 but when the ,lord ,jesus ,christ came1 ,he forgave to all sin which no one could avoid1 and1 by the shedding of ,his own blood1 blotted out the handwriting which was against us4 ,this is what he says in ,rom4 #e1 #bj3 ,the ,law entered that the offense might abound4 ,but where sin abounded1 grace did much more abound4 ,because after the whole world become subject1 ,he took away the sin of the whole world1 as he ,john testified1 saying1 ,john #a1 #bi3 ,behold the ,lamb of ,god1 which taketh away the sin of the world4 ,and on this account let no one boast of works1 because no one is justified by his deeds4 ,but he who is righteous has it given him because he was justified after the laver of ,baptism4 ,faith1 therefore1 is that which frees through the blood of ,christ1 because he is blessed whose transgression is forgiven1 whose sin is covered1 ,ps4 #cb1 #a4 ,these are the words of ,ambrose1 which clearly favor our doctrine2 he denies justification to works1 and ascribes to faith that it sets us free through the blood of ,christ4 ,let all the ,sententiarists1 who are adorned with magnificent titles1 be collected into one heap4 ,for some are called angelic2 others1 subtile2 and others irrefragable that is1 doctors who cannot err4 ,when all these have been read and reread1 they will not be of as much aid for understanding ,paul as is this one passage of ,ambrose4 ,to the same effect1 ,augustine writes many things against the ,pelagians4 ,in f the ,spirit and ,letter he says3 ,the righteousness of the ,law1 namely1 that he who has fulfilled it shall live in it1 is set forth for this reason that when any one has recognized his infirmity he may attain and work the same and live in it1 conciliating the ,justifier not by his own strength nor by the letter of the ,law itself 7which cannot be done71 but by faith4 ,except in a justified man1 there is no right work wherein he who does it may live4 ,but justification is obtained by faith4 ,here he clearly says that the ,justifier is conciliated by faith1 and that justification is obtained by faith4 ,and a little after3 ,by the ,law we fear ,god2 by faith we hope in ,god4 ,but to those fearing punishment grace is hidden2 and the soul laboring1 etc41 under this fear betakes itself by faith to ,god's mercy1 in order that ,he may give what lie commands4 ,here he teaches that by the ,law hearts are terrified1 but by faith they receive consolation4 ,he also teaches us to apprehend1 by faith1 mercy1 before we attempt to fulfil the ,law4 ,we will shortly cite certain other passages4 ,truly1 it is amazing that the adversaries are in no way moved by so many passages of ,scripture1 which clearly ascribe justification to faith1 and1 indeed1 deny it to works4 ,do they think that the same is repeated so often for no purpose8 ,do they think that these words fell inconsiderately from the ,holy ,ghost8 ,but they have also devised sophistry whereby they elude them4 ,they say that these passages of ,scripture1 7which speak of faith17 ought to be received as referring to a fides formata1 i4e41 they do not ascribe justification to faith except on account of love4 ,yea1 they do not1 in any way1 ascribe justification to faith1 but only to love1 because they dream that faith can coexist with mortal sin4 ,whither does this tend1 unless that they again abolish the promise and return to the ,law8 ,if faith receive the remission of sins on account of love1 the remission of sins will always be uncertain1 because we never love as much as we ought1 yea1 we do not love unless our hearts are firmly convinced that the remission of sins has been granted us4 ,thus the adversaries1 while they require in the remission of sins and justification confidence in one's own love1 altogether abolish the ,gospel concerning the free remission of sins2 although at the same time1 they neither render this love nor understand it1 unless they believe that the remission of sins is freely received4 ,we also say that love ought to follow faith as ,paul also says1 ,gal4 #e1 #f3 ,for in ,jesus ,christ neither circumcision availeth anything1 nor uncircumcision1 but faith which worketh by love4 ,and yet we must not think on that account that by confidence in this love or on account of this love we receive the remission of sins and reconciliation just as we do not receive the remission of sins because of other works that follow4 ,but the remission of sins is received by faith alone1 and1 indeed1 by faith properly so called1 because the promise cannot be received except by faith4 ,but faith1 properly so called1 is that which assents to the promise is when my heart1 and the ,holy ,ghost in the heart1 says3 ,the promise of ,god is true and certain4 ,of this faith ,scripture speaks4 ,and because it receives the remission of sins1 and reconciles us to ,god1 by this faith we are like ,abraham accounted righteous for ,christ's sake before we love and do the works of the ,law1 although love necessarily follows4 ,nor1 indeed1 is this faith an idle knowledge1 neither can it coexist with mortal sin1 but it is a work of the ,holy ,ghost1 whereby we are freed from death1 and terrified minds are encouraged and quickened4 ,and because this faith alone receives the remission of sins1 and renders us acceptable to ,god1 and brings the ,holy ,ghost1 it could be more correctly called gratia gratum faciens1 grace rendering one pleasing to ,god1 than an effect following1 namely1 love4 ,thus far1 in order that the subject might be made quite clear1 we have shown with sufficient fulness1 both from testimonies of ,scripture1 and arguments derived from ,scripture1 that by faith alone we obtain the remission of sins for ,christ's sake1 and that by faith alone we are justified1 i4e41 of unrighteous men made righteous1 or regenerated4 ,but how necessary the knowledge of this faith is1 can be easily judged1 because in this alone the office of ,christ is recognized1 by this alone we receive the benefits of ,christ2 this alone brings sure and firm consolation to pious minds4 ,and in the ,church if there is to be a church1 if there is to be a ,christian ,creed1 it is necessary that there should be the preaching and doctrine by which consciences are not made to rely on a dream or to build on a foundation of sand1 but from which the pious may receive the sure hope of salvation4 ,for the adversaries give men bad advice therefore the adversaries are truly unfaithful bishops1 unfaithful preachers and doctors2 they have hitherto given evil counsel to consciences1 and still do so by introducing such doctrine when they bid them doubt whether they obtain remission of sins4 ,for how will such persons sustain themselves in death who have heard nothing of this faith1 and think that they ought to doubt whether they obtain the remission of sins8 ,besides it is necessary that in the ,church of ,christ the ,gospel be retained1 i4e41 the promise that for ,christ's sake sins are freely remitted4 ,those who teach nothing of this faith1 concerning which we speak1 altogether abolish the ,gospel4 ,but the scholastics mention not even a word concerning this faith4 ,our adversaries follow them1 and reject this faith4 ,nor do they see that1 by rejecting this faith1 they abolish the entire promise concerning the free remission of sins and the righteousness of ,christ4 ,part #f ,article ,,iii3 ,of ,love and the ,fulfilling of the ,law4 ,here the adversaries urge against us3 ,if thou wilt enter into life1 keep the commandments1 ,matt4 #ai1 #ag2 likewise3 ,the doers of the ,law shall be justified1 ,rom4 #b1 #ac1 and many other like things concerning the ,law and works4 ,before we reply to this1 we must first declare what we believe concerning love and the fulfilling of the ,law4 ,it is written in the prophet1 ,jer4 #ca1 #cc3 ,i will put ,my ,law in their inward parts1 and write it in their hearts4 ,and in ,rom4 #c1 #ca ,paul says3 ,do we1 then1 make void the ,law through faith8 ,god forbid6 ,yea1 we establish the ,law4 ,and ,christ says1 ,matt4 #ai1 #ag3 ,if thou wilt enter into life1 keep the commandments4 ,likewise1 #a ,cor4 #ac1 #c3 ,if ,i have not charity1 it profiteth me nothing4 ,these and similar sentences testify that the ,law ought to be begun in us1 and be kept by us more and more that we are to keep the ,law when we have been justified by faith1 and thus increase more and more in the ,spirit4 ,moreover1 we speak not of ceremonies1 but of that ,law which gives commandment concerning the movements of the heart1 namely1 the ,decalog4 ,because1 indeed1 faith brings the ,holy ,ghost1 and produces in hearts a new life1 it is necessary that it should produce spiritual movements in hearts4 ,and what these movements are1 the prophet1 ,jer4 #ca1 #cc1 shows1 when he says3 ,i will put ,my ,law into their inward parts1 and write it in their hearts4 ,therefore1 when we have been justified by faith and regenerated1 we begin to fear and love ,god1 to pray to ,him1 to expect from ,him aid1 to give thanks and praise ,him and to obey ,him in afflictions4 ,we begin also to love our neighbors1 because our hearts have spiritual and holy movements there is now1 through the ,spirit of ,christ a new heart mind1 and spirit within4 ,these things cannot occur until we have been justified by faith1 and1 regenerated1 we receive the ,holy ,ghost3 first1 because the ,law cannot be kept without the knowledge of ,christ2 and likewise the ,law cannot be kept without the ,holy ,ghost4 ,but the ,holy ,ghost is received by faith1 according to the declaration of ,paul1 ,gal4 #c1 #ad3 ,that we might receive the promise of the ,spirit through faith4 ,then1 too1 how can the human heart love ,god while it knows that ,he is terribly angry1 and is oppressing us with temporal and perpetual calamities8 ,but the ,law always accuses us1 always shows that ,god is angry4 ,therefore1 what the scholastics say of the love of ,god is a dream4 ,god therefore is not loved until we apprehend mercy by faith4 ,not until then does ,he become a lovable object4 ,although1 therefore1 civil works1 i4e41 the outward works of the ,law1 can be done1 in a measure1 without ,christ and without the ,holy ,ghost from our inborn light1 nevertheless it appears from what we have said that those things which belong peculiarly to the divine ,law1 i4e41 the affections of the heart towards ,god1 which are commanded in the first table1 cannot be rendered without the ,holy ,ghost4 ,but our adversaries are fine theologians2 they regard the second table and political works2 for the first table in which is contained the highest theology1 on which all depends they care nothing1 as though it were of no matter2 or certainly they require only outward observances4 ,they in no way consider the ,law that is eternal1 and placed far above the sense and intellect of all creatures which concerns the very ,deity1 and the honor of the eternal ,majesty1 ,deut4 #f1 #e3 ,thou shalt love the ,lord1 thy ,god with all thine heart4 ,this they treat as such a paltry small matter as if it did not belong to theology4 ,but ,christ was given for this purpose1 namely1 that for ,his sake there might be bestowed on us the remission of sins1 and the ,holy ,ghost to bring forth in us new and eternal life1 and eternal righteousness to manifest ,christ in our hearts1 as it is written ,john #af1 #ae3 ,he shall take of the things of ,mine1 and show them unto you4 ,likewise1 ,he works also other gifts1 love1 thanksgiving1 charity1 patience1 etc44 ,wherefore the ,law cannot be truly kept unless the ,holy ,ghost be received through faith4 ,accordingly1 ,paul says that the ,law is established by faith1 and not made void2 because the ,law can only then be thus kept when the ,holy ,ghost is given4 ,and ,paul teaches #b ,cor4 #c1 #ae sq41 the veil that covered the face of ,moses cannot be removed except by faith in ,christ1 by which the ,holy ,ghost is received4 ,for he speaks thus3 ,but even unto this day1 when ,moses is read1 the veil is upon their heart4 ,nevertheless1 when it shall turn to the ,lord1 the veil shall be taken away4 ,now the ,lord is that ,spirit1 and where the ,spirit of the ,lord is1 there is liberty4 ,paul understands by the veil the human opinion concerning the entire ,law1 the ,decalog and the ceremonies1 namely1 that hypocrites think that external and civil works satisfy the ,law of ,god and that sacrifices and observances justify before ,god ex opere operato4 ,but then this veil is removed from us1 i4e41 we are freed from this error1 when ,god shows to our hearts our uncleanness and the heinousness of sin4 ,then1 for the first time1 we see that we are far from fulfilling the ,law4 ,then we learn to know how flesh1 in security and indifference1 does not fear ,god1 and is not fully certain that we are regarded by ,god1 but imagines that men are born and die by chance4 ,then we experience that we do not believe that ,god forgives and hears us4 ,but when1 on hearing the ,gospel and the remission of sins1 we are consoled by faith1 we receive the ,holy ,ghost1 so that now we are able to think aright concerning ,god1 and to fear and believe ,god1 etc4 ,from these facts it is apparent that the ,law cannot be kept without ,christ and the ,holy ,ghost4 ,we1 therefore1 profess that it is necessary that the ,law be begun in us1 and that it be observed continually more and more4 ,and at the same time we comprehend both spiritual movements and external good works the good heart within and works without4 ,therefore the adversaries falsely charge against us that our theologians do not teach good works1 while they not only require these1 but also show how they can be done that the heart must enter into these works1 lest they be mere lifeless1 cold works of hypocrites4 ,the result convicts hypocrites1 who by their own powers endeavor to fulfil the ,law1 that they cannot accomplish what they attempt4 ,for are they free from hatred1 envy1 strife1 anger1 wrath1 avarice1 adultery1 etc48 ,why1 these vices were nowhere greater than in the cloisters and sacred institutes4 ,for human nature is far too weak to be able by its own powers to resist the devil1 who holds as captives all who have not been freed through faith4 ,there is need of the power of ,christ against the devil1 namely1 that1 inasmuch as we know that for ,christ's sake we are heard1 and have the promise1 we may pray for the governance and defense of the ,holy ,ghost1 that we may neither be deceived and err1 nor be impelled to undertake anything contrary to ,god's will4 ,otherwise we should1 every hour1 fall into error and abominable vices4 ,just as ,ps4 #fh1 #ah teaches3 ,thou hast led captivity captive2 ,thou hast received gifts for man4 ,for ,christ has overcome the devil1 and has given to us the promise and the ,holy ,ghost1 in order that1 by divine aid1 we ourselves also may overcome4 ,and #a ,john #c1 #h3 ,for this purpose the ,son of ,god was manifested1 that ,he might destroy the works of the devil4 ,again1 we teach not only how the ,law can be observed1 but also how ,god is pleased if anything be done1 namely1 not because we render satisfaction to the ,law1 but because we are in ,christ1 as we shall say after a little4 ,it is1 therefore1 manifest that we require good works4 ,yea1 we add also this1 that it is impossible for love to ,god1 even though it be small1 to be sundered from faith1 because through ,christ we come to the ,father1 and1 the remission of sins having been received1 we now are truly certain that we have a ,god1 i4e41 that ,god cares for us2 we call upon ,him1 we give ,him thanks1 we fear ,him1 we love ,him as ,john teaches in his first ,epistle1 #d1 #ai3 ,we love ,him he says1 because ,he first loved us1 namely1 because ,he gave ,his ,son for us1 and forgave us our sins4 ,thus he indicates that faith precedes and love follows4 ,likewise the faith of which we speak exists in repentance i4e41 it is conceived in the terrors of conscience1 which feels the wrath of ,god against our sins1 and seeks the remission of sins1 and to be freed from sin4 ,and in such terrors and other afflictions this faith ought to grow and be strengthened4 ,wherefore it cannot exist in those who live according to the flesh1 who are delighted by their own lusts and obey them4 ,accordingly1 ,paul says1 ,rom4 #h1 #a3 ,there is1 therefore1 now no condemnation to them that are in ,christ ,jesus1 who walk not after the flesh1 but after the ,spirit4 ,so1 too1 vv4 #ab4 #ac3 ,we are debtors1 not to the flesh1 to live after the flesh4 ,for if ye live after the flesh1 ye shall die2 but if ye1 through the ,spirit1 do mortify the deeds of the body1 ye shall live4 ,wherefore1 the faith which receives remission of sins in a heart terrified and fleeing from sin does not remain in those who obey their desires1 neither does it coexist with mortal sin4 ,from these effects of faith the adversaries select one1 namely1 love1 and teach that love justifies4 ,thus it is clearly apparent that they teach only the ,law4 ,they do not teach that remission of sins through faith is first received4 ,they do not teach of ,christ as ,mediator1 that for ,christ's sake we have a gracious ,god2 but because of our love4 ,and yet1 what the nature of this love is they do not say1 neither can they say4 ,they proclaim that they fulfil the ,law1 although this glory belongs properly to ,christ2 and they set against the judgment of ,god confidence in their own works2 for they say that they merit de condigno 7according to righteousness7 grace and eternal life4 ,this confidence is absolutely impious and vain4 ,for in this life we cannot satisfy the ,law1 because carnal nature does not cease to bring forth wicked dispositions evil inclination and desire1 even though the ,spirit in us resists them4 ,but some one may ask3 ,since we also confess that love is a work of the ,holy ,ghost1 and since it is righteousness1 because it is the fulfilling of the ,law1 why do we not teach that it justifies8 ,to this we must reply3 ,in the first place1 it is certain that we receive remission of sins1 neither through our love nor for the sake of our love1 but for ,christ's sake1 by faith alone4 ,faith alone1 which looks upon the promise1 and knows that for this reason it must be regarded as certain that ,god forgives1 because ,christ has not died in vain1 etc41 overcomes the terrors of sin and death4 ,if any one doubts whether sins are remitted him1 he dishonors ,christ1 since he judges that his sin is greater or more efficacious than the death and promise of ,christ although ,paul says1 ,rom4 #e1 #bj3 ,where sin abounded1 grace did much more abound1 i4e41 that mercy is more comprehensive more powerful1 richer1 and stronger than sin4 ,if any one thinks that he obtains the remission of sins because he loves1 he dishonors ,christ1 and will discover in ,god's judgment that this confidence in his own righteousness is wicked and vain4 ,therefore it is necessary that faith alone reconciles and justifies4 ,and as we do not receive remission of sins through other virtues of the ,law1 or on account of these namely1 on account of patience1 chastity1 obedience towards magistrates1 etc41 and nevertheless these virtues ought to follow1 so1 too1 we do not receive remission of sins because of love to ,god although it is necessary that this should follow4 ,besides1 the custom of speech is well known that by the same word we sometimes comprehend by synecdoche the cause and effects4 ,thus in ,luke #g1 #dg ,christ says3 ,her sins1 which are many1 are forgiven for she loved much4 ,for ,christ interprets ,himself this very passage when ,he adds3 ,thy faith hath saved thee4 ,christ1 therefore1 did not mean that the woman1 by that work of love1 had merited the remission of sins4 ,for that is the reason ,he says3 ,thy faith hath sated thee4 ,but faith is that which freely apprehends ,god's mercy on account of ,god's ,word which relies upon ,god's mercy and ,word1 and not upon one's own work4 ,if any one denies that this is faith if any one imagines that he can rely at the same time upon ,god and his own works1 he does not understand at all what faith is4 ,for the terrified conscience is not satisfied with its own works1 but must cry after mercy1 and is comforted and encouraged alone by ,god's ,word4 ,and the narrative itself shows in this passage what that is which ,he calls love4 ,the woman came with the opinion concerning ,christ that with ,him the remission of sins should be sought4 ,this worship is the highest worship of ,christ4 ,nothing greater could she ascribe to ,christ4 ,to seek from ,him the remission of sins was truly to acknowledge the ,messiah4 ,now1 thus to think of ,christ1 thus to worship ,him1 thus to embrace ,him1 is truly to believe4 ,christ1 moreover1 employed the word love not towards the woman1 but against the ,pharisee1 because ,he contrasted the entire worship of the ,pharisee with the entire worship of the woman4 ,he reproved the ,pharisee because he did not acknowledge that ,he was the ,messiah1 although he rendered ,him the outward offices due to a guest and a great and holy man4 ,he points to the woman and praises her worship1 ointment1 tears1 etc41 all of which were signs of faith and a confession1 namely1 that with ,christ she sought the remission of sins4 ,it is indeed a great example which1 not without reason1 moved ,christ to reprove the ,pharisee1 who was a wise and honorable man1 but not a believer4 ,he charges him with impiety1 and admonishes him by the example of the woman1 showing thereby that it is disgraceful to him1 that1 while an unlearned woman believes ,god1 he1 a doctor of the ,law1 does not believe1 does not acknowledge the ,messiah1 and does not seek from ,him remission of sins and salvation4 ,thus1 therefore1 ,he praises the entire worship faith with its fruits1 but towards the ,pharisee ,he names only the fruits which prove to men that there is faith in the heart as it often occurs in the ,scriptures that by one word we embrace many things2 as below we shall speak at greater length in regard to similar passages1 such as ,luke #aa1 #da3 ,give alms of such things as ye have2 and1 behold1 all things are clean unto you4 ,he requires not only alms1 but also the righteousness of faith4 ,thus ,he here says3 ,her sins1 which are many1 are forgiven1 for she loved much i4e41 because she has truly worshiped ,me with faith and the exercises and signs of faith4 ,he comprehends the entire worship4 ,meanwhile ,he teaches this1 that the remission of sins is properly received by faith1 although love1 confession1 and other good fruits ought to follow4 ,wherefore ,he does not mean this1 that these fruits are the price1 or are the propitiation1 because of which the remission of sins1 which reconciles us to ,god1 is given4 ,we are disputing concerning a great subject1 concerning the honor of ,christ1 and whence good minds may seek for sure and firm consolation whether confidence is to be placed in ,christ or in our works4 ,now1 if it is to be placed in our works1 the honor of ,mediator and ,propitiator will be withdrawn from ,christ4 ,and yet we shall find1 in ,god's judgment1 that this confidence is vain1 and that consciences rush thence into despair4 ,but if the remission of sins and reconciliation do not occur freely for ,christ's sake1 but for the sake of our love1 no one will have remission of sins1 unless when he has fulfilled the entire ,law1 because the ,law does not justify as long as it can accuse us4 ,therefore it is manifest that1 since justification is reconciliation for ,christ's sake we are justified by faith1 because it is very certain that by faith alone the remission of sins is received4 ,now1 therefore1 let us reply to the objection which we have above stated3 ,why does love not justify anybody before ,god8 ,the adversaries are right in thinking that love is the fulfilling of the ,law1 and obedience to the ,law is certainly righteousness4 ,therefore it would be true that love justifies us if we would keep the ,law4 ,but who in truth can say or boast that he keeps the ,law1 and loves ,god as the ,law has commanded8 ,we have shown above that ,god has made the promise of grace1 because we cannot observe the ,law4 ,therefore ,paul says everywhere that we cannot be justified before ,god by the ,law4 ,but they make a mistake in this that they think that we are justified by the ,law4 ,the adversaries have to fail at this point1 and miss the main issue1 for in this business they only behold the ,law4 ,for all men's reason and wisdom cannot but hold that we must become pious by the ,law1 and that a person externally observing the ,law is holy and pious4 ,but the ,gospel faces us about1 directs us away from the ,law to the divine promises1 and teaches that we are not justified1 etc4 ,since1 however1 we are not justified by the ,law because no person can keep it1 but receive remission of sins and reconciliation by faith for ,christ's sake1 and not for the sake of love or the fulfilling of the ,law1 it follows necessarily that we are justified by faith in ,christ4 ,for before we fulfil one tittle of the ,law1 there must be faith in ,christ by which we are reconciled to ,god and first obtain the remission of sin4 ,good ,god1 how dare people call themselves ,christians or say that they once at least looked into or read the books of the ,gospel when they still deny that we obtain remission of sins by faith in ,christ8 ,why1 to a ,christian it is shocking merely to hear such a statement4 ,again1 in the second place1 this fulfilling of the ,law or obedience towards the ,law1 is indeed righteousness1 when it is complete2 but in us it is small and impure4 ,for1 although they have received the first-fruits of the ,spirit1 and the new1 yea the eternal life has begun in them1 there still remains a remnant of sin and evil lust1 and the ,law still finds much of which it must accuse us4 ,accordingly1 it is not pleasing for its own sake1 and is not accepted for its own sake4 ,but although from those things which have been said above it is evident that justification signifies not the beginning of the renewal1 but the reconciliation by which also we afterwards are accepted1 nevertheless it can now be seen much more clearly that the inchoate fulfilling of the ,law does not justify1 because it is accepted only on account of faith4 ,trusting in our own fulfilment of the ,law is sheer idolatry and blaspheming ,christ1 and in the end it collapses and causes our consciences to despair4 ,therefore1 this foundation shall stand forever1 namely1 that for ,christ's sake we are accepted with ,god1 and justified by faith1 not on account of our love and works4 ,this we shall make so plain and certain that anybody may grasp it4 ,as long as the heart is not at peace with ,god1 it cannot be righteous1 for it flees from the wrath of ,god1 despairs1 and would have ,god not to judge it4 ,therefore the heart cannot be righteous and accepted with ,god while it is not at peace with ,god4 ,now1 faith alone makes the heart to be content1 and obtains peace and life ,rom4 #e1 #a1 because it confidently and frankly relies on the promise of ,god for ,christ's sake4 ,but our works do not make the heart content1 for we always find that they are not pure4 ,therefore it must follow that we are accepted with ,god1 and justified by faith alone1 when in our hearts we conclude that ,god desires to be gracious to us1 not on account of our works and fulfilment of the ,law1 but from pure grace1 for ,christ's sake4 ,what can our opponents bring forward against this argument8 ,what can they invent and devise against the plain truth8 ,for this is quite certain1 and experience teaches forcibly enough1 that when we truly feel the judgment and wrath of ,god1 or become afflicted1 our works and worship cannot set the heart at rest4 ,scripture indicates this often enough as in ,ps4 #adc1 #b3 ,enter not into judgment with ,thy servant2 for in ,thy sight shall no man living be justified4 ,here he clearly shows that all the saints1 all the pious children of ,god1 who have the ,holy ,ghost1 if ,god would not by grace forgive them their sin1 still have remnants of sin in the flesh4 ,for when ,david in another place1 ,ps4 #g1 #h1 says3 ,judge me ,o ,lord1 according to my righteousness1 he refers to his cause1 and not to his righteousness1 and asks ,god to protect his cause and word1 for he says3 ,judge1 ,o ,lord1 my cause4 ,again1 in ,ps4 #acj1 #c he clearly states that no person1 not even the greatest saints1 can bear ,god's judgment1 if ,he were to observe our iniquity1 as he says3 ,if ,thou1 ,lord1 shouldest mark iniquity1 ,o ,lord1 who shall stand6 ,and thus says ,job1 #i1 #bh3 ,i was afraid of all my works 7,engl4 vers41 sorrows74 ,likewise chap4 #i1 #cj3 ,if ,i wash myself with snow-water1 and make my hands never so clean1 yet shalt ,thou plunge me in the ditch4 ,and ,prov4 #bj1 #i3 ,who can say1 ,i have made my heart clean8 ,and #a ,john #a1 #h3 ,if we say that we have no sin1 we deceive ourselves and the truth is not in us4 ,and in the ,lord's ,prayer the saints ask for the forgiveness of sins4 ,therefore even the saints have guilt and sins4 ,again in ,num4 #ad1 #ah3 ,the innocent will not be innocent4 ,and ,zechariah1 #b1 #ac1 says3 ,be silent ,o all flesh1 before the ,lord4 ,and ,isaiah #dj1 #f sqq43 ,all flesh is grass1 i4e41 flesh and righteousness of the flesh cannot endure the judgment of ,god4 ,and ,jonah says1 #b1 #i3 ,they that observe lying vanities forsake their own mercy4 ,therefore1 pure mercy preserves us1 our own works1 merits1 endeavors1 cannot preserve us4 ,these and similar declarations in the ,scriptures testify that our works are unclean1 and that we need mercy4 ,wherefore works do not render consciences pacified but only mercy apprehended by faith does4 ,nor must we trust that we are accounted righteous before ,god by our own perfection and fulfilling of the ,law1 but rather for ,christ's sake4 ,first in the third place1 because ,christ does not cease to be ,mediator after we have been renewed4 ,they err who imagine that ,he has merited only a first grace1 and that afterwards we please ,god and merit eternal life by our fulfilling of the ,law4 ,christ remains ,mediator1 and we ought always to be confident that for ,his sake we have a reconciled ,god even although we are unworthy4 ,as ,paul clearly teaches when he says ,by whom also we have access to ,god1 ,rom4 #e1 #b4 ,for our best works1 even after the grace of the ,gospel has been received1 as ,i stated1 are still weak and not at all pure4 ,for sin and ,adam's fall are not such a trifling thing as reason holds or imagines1 it exceeds the reason and thought of all men to understand what a horrible wrath of ,god has been handed on to us by that disobedience4 ,there occurred a shocking corruption of the entire human nature1 which no work of man1 but only ,god ,himself1 can restore1 #a ,cor4 #d1 #d3 ,i know nothing by myself1 yet am ,i not hereby justified1 but he knows that by faith he is accounted righteous for ,christ's sake1 according to the passage3 ,blessed are they whose iniquities are forgiven1 ,ps4 #cb1 #a2 ,rom4 #d1 #g4 ,therefore we need grace1 and the gracious goodness of ,god1 and the forgiveness of sin1 although we have done many good works4 ,but this remission is always received by faith4 ,likewise1 the imputation of the righteousness of the ,gospel is from the promise2 therefore it is always received by faith1 and it always must be regarded certain that by faith we are for ,christ's sake1 accounted righteous4 ,if the regenerate ought afterwards to think that they will be accepted on account of the fulfilling of the ,law1 when would conscience be certain that it pleased ,god1 since we never satisfy the ,law8 ,accordingly1 we must always recur to the promise2 by this our infirmity must be sustained1 and we must regard it as certain that we are accounted righteous for the sake of ,christ1 who is ever at the right hand of ,god1 who also maketh intercession for us1 ,rom4 #h1 #cd4 ,if any one think that he is righteous and accepted on account of his own fulfilment of the ,law1 and not on account of ,christ's promise1 he dishonors this ,high ,priest4 ,neither can it be understood how one could imagine that man is righteous before ,god when ,christ is excluded as ,propitiator and ,mediator4 ,again in the fourth place1 what need is there of a long discussion8 ,if we were to think that1 after we have come to the ,gospel and are born again1 we were to merit by our works that ,god be gracious to us1 not by faith1 conscience would never find rest1 but would be driven to despair4 ,for the ,law unceasingly accuses us1 since we never can satisfy the ,law4 ,all ,scripture1 all the ,church cries out that the ,law cannot be satisfied4 ,therefore this inchoate fulfilment of the ,law does not please on its own account1 but on account of faith in ,christ4 ,otherwise the ,law always accuses us4 ,for who loves or fears ,god sufficiently8 ,who with sufficient patience bears the afflictions imposed by ,god8 ,who does not frequently doubt whether human affairs are ruled by ,god's counsel or by chance8 ,who does not frequently doubt whether he be heard by ,god8 ,who is not frequently enraged because the wicked enjoy a better lot than the pious1 because the pious are oppressed by the wicked8 ,who does satisfaction to his own calling8 ,who loves his neighbor as himself8 ,who is not tempted by lust8 ,accordingly ,paul says1 ,rom4 #g1 #ai3 ,the good that ,i would ,i do not2 but the evil which ,i would not that ,i do4 ,likewise v4 #be3 ,with the mind ,i myself serve the ,law of ,god1 but with the flesh1 the law of sin4 ,here he openly declares that he serves the law of sin4 ,and ,david says1 ,ps4 #adc1 #b3 ,enter not into judgment with ,thy servant2 for in ,thy sight shall no man living be justified4 ,here even a servant of ,god prays for the averting of judgment4 ,likewise ,ps4 #cb1 #b3 ,blessed is the man unto whom the ,lord imputeth not iniquity4 ,therefore1 in this our infirmity there is always present sin1 which could be imputed1 and of which he says a little while after1 v4 #f3 ,for this shall every one that is godly pray unto ,thee4 ,here he shows that even saints ought to seek remission of sins4 ,more than blind are those who do not perceive that wicked desires in the flesh are sins1 of which ,paul1 ,gal4 #e1 #ag1 says3 ,the flesh lusteth against the ,spirit1 and the ,spirit against the flesh4 ,the flesh distrusts ,god1 trusts in present things1 seeks human aid in calamities1 even contrary to ,god's will1 flees from afflictions1 which it ought to bear because of ,god's commands1 doubts concerning ,god's mercy1 etc4 ,the ,holy ,ghost in our hearts contends with such dispositions with ,adam's sin in order to suppress and mortify them this poison of the old ,adam1 this desperately wicked disposition1 and to produce new spiritual movements4 ,but concerning this topic we will collect more testimonies below1 although they are everywhere obvious not only in the ,scriptures1 but also in the holy ,fathers4 ,well does ,augustine say3 ,all the commandments of ,god are fulfilled when whatever is not done1 is forgiven4 ,therefore he requires faith even in good works which the ,holy ,spirit produces in us1 in order that we may believe that for ,christ's sake we please ,god1 and that even the works are not of themselves worthy and pleasing4 ,and ,jerome1 against the ,pelagians1 says3 ,then1 therefore1 we are righteous when we confess that we are sinners1 and that our righteousness consists not in our own merit1 but in ,god's mercy4 ,therefore1 in this inchoate fulfilment of the ,law1 faith ought to be present1 which is certain that for ,christ's sake we have a reconciled ,god4 ,for mercy cannot be apprehended unless by faith1 as has been repeatedly said above4 ,therefore those who teach that we are not accepted by faith for ,christ's sake but for the sake of our own works1 lead consciences into despair4 ,wherefore1 when ,paul says1 ,rom4 #c1 #ca3 ,we establish the ,law through faith1 by this we ought to understand1 not only that those regenerated by faith receive the ,holy ,ghost1 and have movements agreeing with ,god's ,law1 but it is by far of the greatest importance that we add also this1 that we ought to perceive that we are far distant from the perfection of the ,law4 ,wherefore we cannot conclude that we are accounted righteous before ,god because of our fulfilling of the ,law1 but in order that the conscience may become tranquil1 justification must be sought elsewhere4 ,for we are not righteous before ,god as long as we flee from ,god's judgment1 and are angry with ,god4 ,therefore we must conclude that1 being reconciled by faith1 we are accounted righteous for ,christ's sake1 not for the sake of the ,law or our works1 but that this inchoate fulfilling of the ,law pleases on account of faith1 and that1 on account of faith1 there is no imputation of the imperfection of the fulfilling of the ,law1 even though the sight of our impurity terrifies us4 ,now1 if justification is to be sought elsewhere1 our love and works do not therefore justify4 ,far above our purity1 yea1 far above the ,law itself ought to be placed the death and satisfaction of ,christ1 presented to us that we might be sure that because of this satisfaction1 and not because of our fulfilling of the ,law1 we have a gracious ,god4 ,paul teaches this in ,gal4 #c1 #ac1 when he says3 ,christ hath redeemed us from the curse of the ,law1 being made a curse for us1 i4e4 the ,law condemns all men1 but ,christ1 because without sin ,he has borne the punishment of sin1 and been made a victim for us has removed that right of the ,law to accuse and condemn those who believe in ,him1 because ,he ,himself is the propitiation for them for whose sake we are now accounted righteous4 ,but since they are accounted righteous1 the ,law cannot accuse or condemn them1 even though they have not actually satisfied the ,law4 ,to the same purport he writes to the ,colossians1 #b1 #aj3 ,ye are complete in ,him1 as though he were to say3 ,although ye are still far from the perfection of the ,law1 yet the remnants of sin do not condemn you1 because for ,christ's sake we have a sure and firm reconciliation1 if you believe1 even though sin inhere in your flesh4 ,the promise ought always to be in sight that ,god1 because of ,his promise1 wishes for ,christ's sake1 and not because of the ,law or our works1 to be gracious and to justify4 ,in this promise timid consciences ought to seek reconciliation and justification1 by this promise they ought to sustain themselves1 and be confident that for ,christ's sake1 because of ,his promise1 they have a gracious ,god4 ,thus works can never render a conscience pacified1 but only the promise can4 ,if1 therefore1 justification and peace of conscience must be sought elsewhere than in love and works1 love and works do not justify1 although they are virtues and pertain to the righteousness of the ,law1 in so far as they are a fulfilling of the ,law4 ,so far also this obedience of the ,law justifies by the righteousness of the ,law4 ,but this imperfect righteousness of the ,law is not accepted by ,god1 unless on account of faith4 ,accordingly it does not justify1 i4e41 it neither reconciles1 nor regenerates1 nor by itself renders us accepted before ,god4 ,from this it is evident that we are justified before ,god by faith alone i4e41 it obtains the remission of sins and grace for ,christ's sake and regenerates us4 ,likewise1 it is quite clear that by faith alone the ,holy ,ghost is received2 again1 that our works and this inchoate fulfilling of the ,law do not by themselves please ,god4 ,now1 even if ,i abound in good works like ,paul or ,peter1 ,i must seek my righteousness elsewhere1 namely1 in the promise of the grace of ,christ1 again1 if only faith calms the conscience1 it must1 indeed be certain that only faith justifies before ,god4 ,for1 if we wish to teach correctly1 we must adhere to this1 that we are accepted with ,god not on account of the ,law1 not on account of works1 but for ,christ's sake4 ,for the honor1 due ,christ1 must not be given to the ,law or our-miserable works4 because by faith alone we receive remission of sins and reconciliation1 because reconciliation or justification is a matter promised for ,christ's sake1 and not for the sake of the ,law4 ,therefore it is received by faith alone1 although1 when the ,holy ,ghost is given1 the fulfilling of the ,law follows4 ,part #g ,reply to the ,arguments of the ,adversaries4 ,now1 when the grounds of this case have been understood1 namely1 the distinction between the ,law and the promises1 or the ,gospel1 it will be easy to resolve the objections of the adversaries4 ,for they cite passages concerning the ,law and works1 and omit passages concerning the promises4 ,but a reply can once for all be made to all opinions concerning the ,law1 namely1 that the ,law cannot be observed without ,christ1 and that if civil works are wrought without ,christ1 they do not please ,god4 ,god is not pleased with the person4 ,wherefore1 when works are commended1 it is necessary to add that faith is required1 that they are commended on account of faith1 that they are the fruits and testimonies of faith4 ,this our doctrine is1 indeed1 plain2 it need not fear the light1 and may be held against the ,holy ,scriptures4 ,we have also clearly and correctly presented it here1 if any will receive instruction and not knowingly deny the truth4 ,for rightly to understand the benefit of ,christ and the great treasure of the ,gospel 7which ,paul extols so greatly71 we must separate1 on the one hand1 the promise of ,god and the grace that is offered1 and1 on the other hand the ,law1 as far as the heavens are from the earth4 ,in shaky matters many explanations are needed1 but in a good matter one or two thoroughgoing explanations dissolve all objections which men think they can raise4 ,ambiguous and dangerous cases produce many and various solutions4 ,for the judgment of the ancient poet is true3 ,an unjust cause1 being ,in ,itself sick1 requires skilfully applied remedies4 ,but in just and sure cases one or two explanations derived from the sources correct all things that seem to offend4 ,this occurs also in this case of ours4 ,for the rule which ,i have just recited1 explains all the passages that are cited concerning the ,law and works namely1 that without ,christ the ,law cannot be truly observed1 and although external works may be performed1 still the person doing them does not please ,god outside of ,christ4 ,for we acknowledge that ,scripture teaches in some places the ,law1 and in other places the ,gospel1 or the gratuitous promise of the remission of sins for ,christ's sake4 ,but our adversaries absolutely abolish the free promise when they deny that faith justifies1 and teach that for the sake of love and of our works we receive remission of sins and reconciliation4 ,if the remission of sins depends upon the condition of our works1 it is altogether uncertain4 ,for we can never be certain whether we do enough works1 or whether our works are sufficiently holy and pure4 ,thus1 too1 the forgiveness of sins is made uncertain1 and the promise of ,god perishes1 as ,paul says1 ,rom4 #d1 #ad3 ,the promise is made of none effect1 and everything is rendered uncertain4 ,therefore the promise will be abolished4 ,hence we refer godly minds to the consideration of the promises1 and we teach concerning the free remission of sins and concerning reconciliation1 which occurs through faith in ,christ4 ,afterwards we add also the doctrine of the ,law4 ,not that by the ,law we merit the remission of sins1 or that for the sake of the ,law we are accepted with ,god1 but because ,god requires good works4 ,and it is necessary to divide these things aright1 as ,paul says1 #b ,tim4 #b1 #ae4 ,we must see what ,scripture ascribes to the ,law1 and what to the promises4 ,for it praises works in such a way as not to remove the free promise as to place the promise of ,god and the true treasure1 ,christ1 a thousand leagues above it4 ,for good works are to be done on account of ,god's command1 likewise for the exercise of faith as ,paul says1 ,eph4 #b1 #aj3 ,we are ,his workmanship1 created in ,christ ,jesus unto good works1 and on account of confession and giving of thanks4 ,for these reasons good works ought necessarily to be done1 which1 although they are done in the flesh not as yet entirely renewed1 that retards the movements of the ,holy ,ghost1 and imparts some of its uncleanness1 yet1 on account of ,christ1 are holy1 divine works1 sacrifices1 and acts pertaining to the government of ,christ1 who thus displays ,his kingdom before this world4 ,for in these ,he sanctifies hearts and represses the devil1 and1 in order to retain the ,gospel among men1 openly opposes to the kingdom of the devil the confession of saints1 and1 in our weakness1 declares ,his power4 ,the dangers1 labors1 and sermons of the ,apostle ,paul1 of ,athanasius1 ,augustine1 and the like1 who taught the churches1 are holy works1 are true sacrifices acceptable to ,god1 are contests of ,christ through which ,he repressed the devil1 and drove him from those who believed4 ,david's labors1 in waging wars and in his home government1 are holy works1 are true sacrifices1 are contests of ,god1 defending the people who had the ,word of ,god against the devil1 in order that the knowledge of ,god might not be entirely extinguished on earth4 ,we think thus also concerning every good work in the humblest callings and in private affairs4 ,through these works ,christ celebrates ,his victory over the devil1 just as the distribution of alms by the ,corinthians1 #a ,cor4 #af1 #a1 was a holy work and a sacrifice and contest of ,christ against the devil1 who labors that nothing may be done for the praise of ,god4 ,to disparage such works1 the confession of doctrine1 affliction1 works of love1 mortifications of the flesh would be indeed to disparage the outward government of ,christ's kingdom among men4 ,here also we add something concerning rewards and merits4 ,we teach that rewards have been offered and promised to the works of believers4 ,we teach that good works are meritorious1 not for the remission of sins1 for grace or justification 7for these we obtain only by faith71 but for other rewards1 bodily and spiritual1 in this life and after this life because ,paul says1 #a ,cor4 #c1 #h3 ,every man shall receive his own reward1 according to his own labor4 ,there will1 therefore1 be different rewards according to different labors4 ,but the remission of sins is alike and equal to all1 just as ,christ is one1 and is offered freely to all who believe that for ,christ's sake their sins are remitted4 ,therefore the remission of sins and justification are received only by faith1 and not on account of any works1 as is evident in the terrors of conscience1 because none of our works can be opposed to ,god's wrath1 as ,paul clearly says1 ,rom4 #e1 #a3 ,being justified by faith1 toe have peace with ,god through our ,lord ,jesus ,christ1 by whom also we have access by faith1 etc4 ,but because faith makes sons of ,god1 it also makes coheirs with ,christ4 ,therefore1 because by our works we do not merit justification1 through which we are made sons of ,god1 and coheirs with ,christ1 we do not by our works merit eternal life2 for faith obtains this1 because faith justifies us and has a reconciled ,god4 ,but eternal life is due the justified1 according to the passage ,rom4 #h1 #cj3 ,whom ,he justified1 them ,he also glorified4 ,paul1 ,eph4 #f1 #b1 commends to us the commandment concerning honoring parents1 by mention of the reward which is added to that commandment where he does not mean that obedience to parents justifies us before ,god1 but that1 when it occurs in those who have been justified1 it merits other great rewards4 ,yet ,god exercises ,his saints variously1 and often defers the rewards of the righteousness of works in order that they may learn not to trust in their own righteousness1 and may learn to seek the will of ,god rather than the rewards1 as appears in ,job1 in ,christ1 and other saints4 ,and of this1 many psalms teach us1 which console us against the happiness of the wicked1 as ,ps4 #cg1 #a3 ,neither be thou envious4 ,and ,christ says1 ,matt4 #e1 #aj3 ,blessed are they which are persecuted for righteousness' sake2 for theirs is the kingdom of heaven4 ,by these praises of good works1 believers are undoubtedly moved to do good works4 ,meanwhile1 the doctrine of repentance is also proclaimed against the godless1 whose works are wicked2 and the wrath of ,god is displayed1 which ,he has threatened all who do not repent4 ,we therefore praise and require good works1 and show many reasons why they ought to be done4 ,thus of works ,paul also teaches when he says1 ,rom4 #d1 #i sq41 that ,abraham received circumcision1 not in order that by this work he might be justified2 for by faith he had already attained it that he was accounted righteous4 ,but circumcision was added in order that he might have in his body a written sign1 admonished by which he might exercise faith1 and by which also he might confess his faith before others1 and by his testimony might invite others to believe4 ,by faith ,abel offered unto ,god a more excellent sacrifice1 ,heb4 #aa1 #d4 ,because1 therefore1 he was just by faith1 the sacrifice which he made was pleasing to ,god1 not that by this work he merited the remission of sins and grace1 but that he exercised his faith and showed it to others1 in order to invite them to believe4 ,although in this way good works ought to follow faith1 men who cannot believe and be sure that for ,christ's sake they are freely forgiven1 and that freely for ,christ's sake they have a reconciled ,god1 employ works far otherwise4 ,when they see the works of saints1 they judge in a human manner that saints have merited the remission of sins and grace through these works4 ,accordingly1 they imitate them1 and think that through similar works they merit the remission of sins and grace2 they think that through these works they appease the wrath of ,god1 and attain that for the sake of these works they are accounted righteous4 ,this godless opinion concerning works we condemn4 ,in the first place1 because it obscures the glory of ,christ when men offer to ,god these works as a price and propitiation4 ,this honor1 due to ,christ alone1 is ascribed to our works4 ,secondly1 they nevertheless do not find1 in these works1 peace of conscience1 but in true terrors1 heaping up works upon works1 they at length despair because they find no work sufficiently pure sufficiently important and precious to propitiate ,god1 to obtain with certainty eternal life1 in a word1 to tranquilize and pacify the conscience4 ,the ,law always accuses1 and produces wrath4 ,thirdly1 such persons never attain the knowledge of ,god nor of ,his will2 for1 as in anger they flee from ,god1 who judges and afflicts them1 they never believe that they are heard4 ,but faith manifests the presence of ,god1 since it is certain that ,god freely forgives and hears us4 ,moreover1 this godless opinion concerning works always has existed in the world sticks to the world quite tightly4 ,the heathen had sacrifices1 derived from the fathers4 ,they imitated their works4 ,their faith they did not retain1 but thought that the works were a propitiation and price on account of which ,god would be reconciled to them4 ,the people in the law the ,israelites imitated sacrifices with the opinion that by means of these works they would appease ,god1 so to say1 ex opere operato4 ,we see here how earnestly the prophets rebuke the people3 ,ps4 #ej1 #h3 ,i will not reprove thee for thy sacrifices1 and ,jer4 #g1 #bb3 ,i spake not unto your fathers concerning burnt offerings4 ,such passages condemn not works1 which ,god certainly had commanded as outward exercises in this government1 but they condemn the godless opinion according to which they thought that by these works they appeased the wrath of ,god1 and thus cast away faith4 ,and because no works pacify the conscience1 new works1 in addition to ,god's commands1 were from time to time devised the hypocrites nevertheless used to invent one work after another1 one sacrifice after another1 by a blind guess and in reckless wantonness1 and all this without the word and command of ,god1 with wicked conscience as we have seen in the ,papacy4 ,the people of ,israel had seen the prophets sacrificing on high places and in groves4 ,besides1 the examples of the saints very greatly move the minds of those1 hoping by similar works to obtain grace just as these saints obtained it4 ,but the saints believed4 ,wherefore the people began1 with remarkable zeal1 to imitate this work1 in order that by such a work they might appease the wrath of ,god they might merit remission of sins1 grace1 and righteousness4 ,but the prophets had been sacrificing on high places1 not that by these works they might merit the remission of sins and grace1 but because on these places they taught1 and1 accordingly1 presented there a testimony of their faith4 ,the people had heard that ,abraham had sacrificed his son4 ,wherefore they also1 in order to appease ,god by a most cruel and difficult work1 put to death their sons4 ,but ,abraham did not sacrifice his son with the opinion that this work was a price and propitiatory work for the sake of which he was accounted righteous4 ,thus in the ,church the ,lord's ,supper was instituted that by remembrance of the promises of ,christ1 of which we are admonished in this sign1 faith might be strengthened in us1 and we might publicly confess our faith1 and proclaim the benefits of ,christ1 as ,paul says1 #a ,cor4 #aa1 #bf3 ,as often as ye eat this bread and drink this cup1 ye do show the ,lord's death1 etc4 ,but our adversaries contend that the mass is a work that justifies us ex opere operato1 and removes the guilt and liability to punishment in those for whom it is celebrated1 for thus writes ,gabriel4 ,anthony1 ,bernard1 ,dominicus1 ,franciscus1 and other holy ,fathers selected a certain kind of life either for the sake of study of more readily reading the ,holy ,scriptures or other useful exercises4 ,in the mean time they believed that by faith they were accounted righteous for ,christ's sake1 and that ,god was gracious to them1 not on account of those exercises of their own4 ,but the multitude since then has imitated not the faith of the ,fathers1 but their example without faith1 in order that by such works they might merit the remission of sins1 grace1 and righteousness3 they did not believe that they received these freely on account of ,christ as ,propitiator4 ,thus the human mind always exalts works too highly1 and puts them in the wrong place4 ,and this error the ,gospel reproves which teaches that men are accounted righteous not for the sake of the ,law1 but for the sake of ,christ alone4 ,christ1 however1 is apprehended by faith alone2 wherefore we are accounted righteous by faith alone for ,christ's sake4 ,thus the world judges of all works that they are a propitiation by which ,god is appeased2 that they are a price because of which we are accounted righteous4 ,it does not believe that ,christ is ,propitiator2 it does not believe that by faith we freely attain that we are accounted righteous for ,christ's sake4 ,and1 nevertheless1 since works cannot pacify the conscience1 others are continually chosen1 new rites are performed1 new vows made1 and new orders of monks formed beyond the command of ,god1 in order that some great work may be sought which may be set against the wrath and judgment of ,god4 ,contrary to ,scripture1 the adversaries uphold these godless opinions concerning works4 ,but to ascribe to our works these things1 namely1 that they are a propitiation1 that they merit the remission of sins and grace that for the sake of these and not by faith for the sake of ,christ as ,propitiator we are accounted righteous before ,god1 what else is this than to deny ,christ the honor of ,mediator and ,propitiator8 ,although1 therefore1 we believe and teach that good works must necessarily be done 7for the inchoate fulfilling of the ,law ought to follow faith71 nevertheless we give to ,christ ,his own honor4 ,we believe and teach that by faith1 for ,christ's sake1 we are accounted righteous before ,god1 that we are not accounted righteous because of works without ,christ as ,mediator1 that by works we do not merit the remission of sins1 grace1 and righteousness1 that we cannot set our works against the wrath and justice of ,god1 that works cannot overcome the terrors of sin1 but that the terrors of sin are overcome by faith alone1 that only ,christ the ,mediator is to be presented by faith against the wrath and judgment of ,god4 ,if any one think differently1 he does not give ,christ due honor1 who has been set forth that ,he might be a ,propitiator1 that through ,him we might have access to the ,father4 ,we are speaking now of the righteousness through which we treat with ,god not with men1 but by which we apprehend grace and peace of conscience4 ,conscience however1 cannot be pacified before ,god1 unless by faith alone1 which is certain that ,god for ,christ's sake is reconciled to us1 according to ,rom4 #e1 #a3 ,being justified by faith1 we have peace because justification is only a matter freely promised for ,christ's sake1 and therefore is always received before ,god by faith alone4 ,now1 then1 we will reply to those passages which the adversaries cite1 in order to prove that we are justified by love and works4 ,from #a ,cor4 #ac1 #b they cite3 ,though ,i have all faith1 etc41 and hove not charity1 ,i am nothing4 ,and here they triumph greatly4 ,paul testifies to the entire ,church1 they say1 that faith alone does not justify4 ,but a reply is easy after we have shown above what we hold concerning love and works4 ,this passage of ,paul requires love4 ,we also require this4 ,for we have said above that renewal and the inchoate fulfilling of the ,law must exist in us1 according to ,jer4 #ca1 #cc3 #a will put ,my ,law in their inward parts1 and write it in their hearts4 ,if any one should cast away love1 even though he have great faith1 yet he does not retain it1 for he does not retain the ,holy ,ghost he becomes cold and is now again fleshly1 without ,spirit and faith2 for the ,holy ,ghost is not where ,christian love and other fruits of the ,spirit are not4 ,nor indeed does ,paul in this passage treat of the mode of justification1 but he writes to those who1 after they had been justified1 should be urged to bring forth good fruits lest they might lose the ,holy ,ghost4 ,the adversaries1 furthermore1 treat the matter preposterously3 they cite this one passage1 in which ,paul teaches concerning fruits1 they omit very many other passages1 in which in a regular order he discusses the mode of justification4 ,besides1 they always add a correction to the other passages1 which treat of faith1 namely1 that they ought to be understood as applying to fides formata4 ,here they add no correction that there is also need of the faith that holds that we are accounted righteous for the sake of ,christ as ,propitiator4 ,thus the adversaries exclude ,christ from justification1 and teach only a righteousness of the ,law4 ,but let us return to ,paul4 ,no one can infer anything more from this text than that love is necessary4 ,this we confess4 ,so also not to commit theft is necessary4 ,but the reasoning will not be correct if some one would desire to frame thence an argument such as this3 ,not to commit theft is necessary4 ,therefore1 not to commit theft justifies4 ,because justification is not the approval of a certain work1 but of the entire person4 ,hence this passage from ,paul does not harm us2 only the adversaries must not in imagination add to it whatever they please4 ,for he does not say that love justifies1 but3 ,and if ,i have not love ,i am nothing1 namely1 that faith1 however great it may have been1 is extinguished4 ,he does not say that love overcomes the terrors of sin and of death that we can set our love against the wrath and judgment of ,god1 that our love satisfies ,god's ,law1 that without ,christ as ,propitiator we have access1 by our love1 to ,god1 that by our love we receive the promised remission of sins4 ,paul says nothing of this4 ,he does not1 therefore1 think that love justifies1 because we are justified only when we apprehend ,christ as ,propitiator1 and believe that for ,christ's sake ,god is reconciled to us4 ,neither is justification even to be dreamed of with the omission of ,christ as ,propitiator4 ,if there be no need of ,christ1 if by our love we can overcome death1 if by our love1 without ,christ as ,propitiator' we have access to ,god1 then let our adversaries remove the promise concerning ,christ1 then let them abolish the ,gospel which teaches that we have access to ,god through ,christ as ,propitiator1 and that we are accepted not for the sake of our fulfilling of the ,law1 but for ,christ's sake4 ,the adversaries corrupt very many passages1 because they bring to them their own opinions1 and do not derive the meaning from the passages themselves4 ,for what difficulty is there in this passage if we remove the interpretation which the adversaries1 who do not understand what justification is or how it occurs what faith is1 what ,christ is1 or how a man is justified before ,god1 out of their own mind attach to it8 ,the ,corinthians1 being justified before1 had received many excellent gifts4 ,in the beginning they glowed with zeal1 just as is generally the case4 ,then dissensions factions and sects began to arise among them as ,paul indicates2 they began to dislike good teachers4 ,accordingly1 ,paul reproves them1 recalling them to unity and to offices of love4 ,although these are necessary1 yet it would be foolish to imagine that works of the ,second ,table1 through which we have to do with man and not properly with ,god1 justify us4 ,but in justification we have to treat with ,god2 ,his wrath must be appeased1 and conscience must be pacified with respect to ,god4 ,none of these occur through the works of the ,second ,table by love1 but only by faith1 which apprehends ,christ and the promise of ,god4 ,however1 it is true that losing love involves losing the ,spirit and faith4 ,and thus ,paul says3 ,if ,i have not love1 ,i am nothing4 ,but he does not add the affirmative statement1 that love justifies in the sight of ,god4 ,but they object that love is preferred to faith and hope4 ,for ,paul says1 #a ,cor4 #ac1 #ac3 ,the greatest of these is charity4 ,now1 it is reasonable that the greatest and chief virtue should justify1 although ,paul1 in this passage1 properly speaks of love towards one's neighbor1 and indicates that love is the greatest1 because it has most fruits4 ,faith and hope have to do only with ,god2 but love has infinite offices externally towards men4 ,love goes forth upon earth among the people1 and does much good1 by consoling1 teaching1 instructing1 helping1 counseling privately and publicly4 ,nevertheless1 let us1 indeed1 grant to the adversaries that love towards ,god and our neighbor is the greatest virtue1 because the chief commandment is this3 ,thou shalt love the ,lord1 thy ,god ,matt4 #bb1 #cg4 ,but how will they infer thence that love justifies8 ,the greatest virtue1 they say1 justifies4 ,by no means4 ,it would be true if we had a gracious ,god because of our virtue4 ,now1 it was proven above that we are accepted and justified for ,christ's sake1 not because of our virtue1 for our virtue is impure4 ,for just as even the greatest or first ,law does not justify1 so also the greatest virtue of the ,law does not justify4 ,for1 as the ,law and virtue is higher1 and our ability to do the same proportionately lower1 we are not righteous because of love4 ,but that virtue justifies which apprehends ,christ1 which communicates to us ,christ's merits1 by which we receive grace and peace from ,god4 ,but this virtue is faith4 ,for as it has been often said1 faith is not only knowledge1 but much rather willing to receive or apprehend those things which are offered in the promise concerning ,christ4 ,moreover this obedience towards ,god1 namely1 to wish to receive the offered promise1 is no less a divine service1 latreia1 than is love4 ,god wishes us to believe ,him1 and to receive from ,him blessings1 and this ,he declares to be true divine service4 ,but the adversaries ascribe justification to love because they everywhere teach and require the righteousness of the ,law4 ,for we cannot deny that love is the highest work of the ,law4 ,and human wisdom gazes at the ,law1 and seeks in it justification4 ,accordingly1 also the scholastic doctors1 great and talented men1 proclaim this as the highest work of the ,law1 and ascribe to this work justification4 ,but deceived by human wisdom1 they did not look upon the uncovered1 but upon the veiled face of ,moses1 just as the ,pharisees1 philosophers1 ,mahometans4 ,but we preach the foolishness of the ,gospel1 in which another righteousness is revealed1 namely1 that for the sake of ,christ1 as ,propitiator1 we are accounted righteous1 when we believe that for ,christ's sake ,god has been reconciled to us4 ,neither are we ignorant how far distant this doctrine is from the judgment of reason and of the ,law4 ,nor are we ignorant that the doctrine of the ,law concerning love makes a much greater show2 for it is wisdom4 ,but we are not ashamed of the foolishness of the ,gospel4 ,for the sake of ,christ's glory we defend this1 and beseech ,christ1 by ,his ,holy ,ghost1 to aid us that we may be able to make this clear and manifest4 ,the adversaries1 in the ,confutation1 have also cited against us ,col4 #c1 #ad3 ,charity1 which is the bond of perfectness4 ,from this they infer that love justifies because it renders men perfect4 ,although a reply concerning perfection could here be made in many ways1 yet we will simply recite the meaning of ,paul4 ,it is certain that ,paul spoke of love towards one's neighbor4 ,neither must we indeed think that ,paul would ascribe either justification or perfection to the works of the ,second ,table1 rather than to those of the ,first4 ,and if love render men perfect1 there will then be no need of ,christ as ,propitiator1 ,however1 ,paul teaches in all places that we are accepted on account of ,christ1 and not on account of our love1 or our works1 or of the ,law2 for no saint 7as was stated before7 perfectly fulfils the ,law4 ,therefore since he in all places writes and teaches that in this life there is no perfection in our works1 it is not to be thought that he speaks here of personal perfection4 for faith apprehends ,christ only as ,propitiator4 ,this1 however1 is far distant from the meaning of ,paul1 who never suffers ,christ to be excluded as ,propitiator4 ,therefore he speaks not of personal perfection1 but of the integrity common to the ,church concerning the unity of the ,church and the word which they interpret as perfection means nothing else than to be not rent4 ,for on this account he says that love is a bond or connection1 to signify that he speaks of the binding and joining together1 with each other1 of the many members of the ,church4 ,for just as in all families and in all states concord should be nourished by mutual offices1 and tranquillity cannot be retained unless men overlook and forgive certain mistakes among themselves2 so ,paul commands that there should be love in the ,church in order that it may preserve concord1 bear with the harsher manners of brethren as there is need1 overlook certain less serious mistakes1 lest the ,church fly apart into various schisms1 and enmities and factions and heresies arise from the schisms4 ,for concord must necessarily he rent asunder whenever either the bishops impose without cause upon the people heavier burdens1 or have no respect to weakness in the people4 ,and dissensions arise when the people judge too severely quickly censure and criticize concerning the conduct walk and life of teachers bishops or preachers1 or despise the teachers because of certain less serious faults2 for then both another kind of doctrine and other teachers are sought after4 ,on the other hand1 perfection1 i4e41 the integrity of the ,church1 is preserved1 when the strong bear with the weak1 when the people take in good part some faults in the conduct of their teachers have patience also with their preachers1 when the bishops make some allowances for the weakness of the people know how to exercise forbearance to the people1 according to circumstances1 with respect to all kinds of weaknesses and faults4 ,of these precepts of equity the books of all the wise are full1 namely1 that in every day life we should make many allowances mutually for the sake of common tranquillity4 ,and of this ,paul frequently teaches both here and elsewhere4 ,wherefore the adversaries argue indiscreetly from the term perfection that love justifies1 while ,paul speaks of common integrity and tranquillity4 ,and thus ,ambrose interprets this passage3 ,just as a building is said to be perfect or entire when all its parts are fitly joined together with one another4 ,moreover1 it is disgraceful for the adversaries to preach so much concerning love while they nowhere exhibit it4 ,what are they now doing8 ,they are rending asunder churches1 they are writing laws in blood1 and are proposing to the most clement prince1 the ,emperor1 that these should be promulgated2 they are slaughtering priests and other good men1 if any one have even slightly intimated that he does not entirely approve some manifest abuse4 ,they wish all dead who say a single word against their godless doctrine4 ,these things are not consistent with those declamations of love1 which if the adversaries would follow1 the churches would be tranquil and the state have peace4 ,for these tumults would be quieted if the adversaries would not insist with too much bitterness from sheer vengeful spite and pharisaical envy1 against the truth which they have perceived upon certain traditions1 useless for godliness1 most of which not even those very persons observe who most earnestly defend them4 ,but they easily forgive themselves1 and yet do not likewise forgive others1 according to the passage in the poet3 ,i forgive myself1 ,maevius said4 ,but this is very far distant from those encomiums of love which they here recite from ,paul1 nor do they understand the word any more than the walls which give it back4 ,from ,peter they cite also this sentence1 #a ,pet4 #d1 #h3 ,charity shall cover the multitude of sins4 ,it is evident that also ,peter speaks of love towards one's neighbor1 because he joins this passage to the precept by which he commands that they should love one another4 ,neither could it have come into the mind of any apostle that our love overcomes sin and death2 that love is the propitiation on account of which to the exclusion of ,christ as ,mediator1 ,god is reconciled2 that love is righteousness without ,christ as ,mediator4 ,for this love1 if there would be any1 would be a righteousness of the ,law1 and not of the ,gospel1 which promises to us reconciliation and righteousness if we believe that1 for the sake of ,christ as ,propitiator1 the ,father has been reconciled1 and that the merits of ,christ are bestowed upon us4 ,peter1 accordingly1 urges us1 a little before1 to come to ,christ that we may be built upon ,christ4 ,and he adds1 #a ,pet4 #b1 #d-f3 ,he that believeth on ,him shall not be confounded4 ,when ,god judges and convicts us1 our love does not free us from confusion from our works and lives1 we truly suffer shame4 ,but faith in ,christ liberates us in these fears1 because we know that for ,christ's sake we are forgiven4 ,besides1 this sentence concerning love is derived from ,prov4 #aj1ab1 where the antithesis clearly shows how it ought to be understood3 ,hatred stirreth up strifes2 but love covereth all sins4 ,it teaches precisely the same thing as that passage of ,paul taken from ,colossians1 that if any dissensions would occur1 they should be moderated and settled by our equitable and lenient conduct4 ,dissensions1 it says1 increase by means of hatred1 as we often see that from the most trifling offenses tragedies arise from the smallest sparks a great conflagration arises4 ,certain trifling offenses occurred between ,caius ,caesar and ,pompey1 in which1 if the one had yielded a very little to the other1 civil war would not have arisen4 ,but while each indulged his own hatred1 from a matter of no account the greatest commotions arose4 ,and many heresies have arisen in the ,church only from the hatred of the teachers4 ,therefore it does not refer to a person's own faults1 but to the faults of others1 when it says3 ,charity covereth sins1 namely1 those of others1 and that1 too1 among men1 i4e41 even though these offenses occur1 yet love overlooks them1 forgives1 yields1 and does not carry all things to the extremity of justice4 ,peter1 therefore1 does not mean that love merits in ,god's sight the remission of sins1 that it is a propitiation to the exclusion of ,christ as ,mediator1 that it regenerates and justifies1 but that it is not morose1 harsh1 intractable towards men1 that it overlooks some mistakes of its friends1 that it takes in good part even the harsher manners of others1 just as the well-known maxim enjoins3 ,know1 but do rot hate1 the manners of a fiend4 ,nor was it without design that the apostle taught so frequently concerning this office what the philosophers call epieicheia1 leniency4 ,for this virtue is necessary for retaining public harmony in the ,church and the civil government1 which cannot last unless pastors and ,churches mutually overlook and pardon many things if they want to be extremely particular about every defect1 and do not allow many things to flow by without noticing them4 ,from ,james they cite #b1 #bd3 ,ye see1 then how by works a man is justified1 and not by faith alone4 ,nor is any other passage supposed to be more contrary to our belief4 ,but the reply is easy and plain4 ,if the adversaries do not attach their own opinions concerning the merits of works1 the words of ,james have in them nothing that is of disadvantage4 ,but wherever there is mention of works1 the adversaries add falsely their own godless opinions1 that by means of good works we merit the remission of sins2 that good works are a propitiation and price on account of which ,god is reconciled to us2 that good works overcome the terrors of sin and of death2 that good works are accepted in ,god's sight on account of their goodness2 and that they do not need mercy and ,christ as ,propitiator4 ,none of all these things came into the mind of ,james1 which the adversaries nevertheless1 defend under the pretext of this passage of ,james4 ,in the first place1 then1 we must ponder this1 namely1 that the passage is more against the adversaries than against us4 ,for the adversaries teach that man is justified by love and works4 ,of faith1 by which we apprehend ,christ as ,propitiator1 they say nothing4 ,yea they condemn this faith2 nor do they condemn it only in sentences and writings1 but also by the sword and capital punishments they endeavor to exterminate it in the ,church4 ,how much better does ,james teach1 who does not omit faith1 or present love in preference to faith1 but retains faith1 so that in justification ,christ may not be excluded as ,propitiator6 ,just as ,paul also1 when he treats of the sum of the ,christian life1 includes faith and love1 #a ,tim4 #a1 #e3 ,the end of the commandment is charity out of a pure heart1 and of a good conscience1 and of faith unfeigned4 ,secondly1 the subject itself declares that here such works are spoken of as follow faith1 and show that faith is not dead1 but living and efficacious in the heart4 ,james1 therefore1 did not believe that by good works we merit the remission of sins and grace4 ,for he speaks of the works of those who have been justified1 who have already been reconciled and accepted1 and have obtained remission of sins4 ,wherefore the adversaries err when they infer that ,james teaches that we merit remission of sins and grace by good works1 and that by our works we have access to ,god1 without ,christ as ,propitiator4 ,part #h ,thirdly1 ,james has spoken shortly before concerning regeneration1 namely1 that it occurs through the ,gospel4 ,for thus he says #a1 #ah3 ,of ,his own will begat ,he us with the ,word of ,truth1 that we should be a kind of first-fruits of ,his creatures4 ,when he says that we have been born again by the ,gospel1 he teaches that we have been born again and justified by faith4 ,for the promise concerning ,christ is apprehended only by faith1 when we set it against the terrors of sin and of death4 ,james does not1 therefore1 think that we are born again by our works4 ,from these things it is clear that ,james does not contradict us1 who1 when censuring idle and secure minds1 that imagine that they have faith1 although they do not have it1 made a distinction between dead and living faith4 ,he says that that is dead which does not bring forth good works and fruits of the ,spirit3 obedience1 patience1 chastity1 love2 he says that that is living which brings forth good works4 ,furthermore1 we have frequently already shown what we term faith4 ,for we do not speak of idle knowledge that merely the history concerning ,christ should be known1 such as devils have1 but of faith which resists the terrors of conscience1 and cheers and consoles terrified hearts the new light and power which the ,holy ,ghost works in the heart1 through which we overcome the terrors of death1 of sin1 etc44 ,such faith is neither an easy matter1 as the adversaries dream as they say3 ,believe1 believe1 how easy it is to believe6 etc41 nor a human power thought which ,i can form for myself1 but a divine power1 by which we are quickened1 and by which we overcome the devil and death4 ,just as ,paul says to the ,colossians1 #b1 #ab1 that faith is efficacious through the power of ,god1 and overcomes death3 ,wherein also ye are risen with ,him through the faith of the operation of ,god4 ,since this faith is a new life1 it necessarily produces new movements and works4 ,because it is a new light and life in the heart1 whereby we obtain another mind and spirit1 it is living1 productive1 and rich in good works4 ,accordingly1 ,james is right in denying that we are justified by such a faith as is without works4 ,but when he says that we are justified by faith and works1 he certainly does not say that we are born again by works4 ,neither does he say this1 that partly ,christ is our ,propitiator1 and partly our works are our propitiation4 ,nor does he describe the mode of justification1 but only of what nature the just are1 after they have been already justified and regenerated4 ,for he is speaking of works which should follow faith4 ,there it is well said3 ,he who has faith and good works is righteous2 not1 indeed1 on account of the works1 but for ,christ's sake1 through faith4 ,and as a good tree should bring forth good fruit1 and yet the fruit does not make the tree good1 so good works must follow the new birth1 although they do not make man accepted before ,god2 but as the tree must first be good1 so also must man be first accepted before ,god by faith for ,christ's sake4 ,the works are too insignificant to render ,god gracious to us for their sake1 if ,he were not gracious to us for ,christ's sake4 ,therefore ,james does not contradict ,st4 ,paul1 and does not say that by our works we merit1 etc4 ,and here to be justified does not mean that a righteous man is made from a wicked man1 but to be pronounced righteous in a forensic sense1 as also in the passage ,rom4 #b1 #ac3 ,the doers of the ,law shall be justified4 ,as1 therefore1 these words3 ,the doers of the ,law shall be justified1 contain nothing contrary to our doctrine1 so1 too1 we believe concerning the words of ,james3 ,by works a man is justified1 and not by faith alone1 because men having faith and good works are certainly pronounced righteous4 ,for1 as we have said1 the good works of saints are righteous1 and please on account of faith4 ,for ,james commends only such works as faith produces1 as he testifies when he says of ,abraham1 #b1 #ba3 ,faith wrought with his works4 ,in this sense it is said3 ,the doers of the ,law are justified1 i4e41 they are pronounced righteous who from the heart believe ,god1 and afterwards have good fruits which please ,him on account of faith1 and accordingly1 are the fulfilment of the ,law4 ,these things1 simply spoken1 contain nothing erroneous1 but they are distorted by the adversaries who attach to them godless opinions out of their mind4 ,for it does not follow hence that works merit the remission of sins2 that works regenerate hearts2 that works are a propitiation1 that works please without ,christ as ,propitiator2 that works do not need ,christ as ,propitiator4 ,james says nothing of these things1 which1 nevertheless1 the adversaries shamelessly infer from the words of ,james4 ,certain other passages concerning works are also cited against us4 ,luke #f1 #cg3 ,forgive1 and ye shall be forgiven4 ,is4 #eh1 #g #i3 ,is it not to deal thy bread to the hungry8444,then shalt thou call1 and the ,lord will answer4 ,dan4 #d1 #bd #bg3 ,break off thy sins1 by showing mercy to the poor4 ,matt4 #e1 #c3 ,blessed are the poor in spirit2 for theirs is the kingdom of heaven2 and v4 #g3 ,blessed are the merciful2 for they shall obtain mercy4 ,even these passages would contain nothing contrary to us if the adversaries would not falsely attach something to them4 ,for they contain two things3 ,the one is a preaching either of the ,law or of repentance1 which not only convicts those doing wrong1 but also enjoins them to do what is right2 the other is a promise which is added4 ,but it is not added that sins are remitted without faith1 or that works themselves are a propitiation4 ,moreover1 in the preaching of the ,law these two things ought always to be understood1 namely3 ,first1 that the ,law cannot be observed unless we have been regenerated by faith in ,christ1 just as ,christ says1 ,john #ae1 #e3 ,without ,me ye can do nothing4 ,secondly1 and though some external works can certainly be done1 this general judgment3 ,without faith it is impossible to please ,god1 which interprets the whole ,law1 must be retained3 and the ,gospel must be retained1 that through ,christ we have access to the ,father1 ,heb4 #aj1 #ai1 ,rom4 #e1 #b4 ,for it is evident that we are not justified by the ,law4 ,otherwise1 why would there be need of ,christ or the ,gospel1 if the preaching of the ,law alone would be sufficient8 ,thus in the preaching of repentance1 the preaching of the ,law1 or the ,word convicting of sin1 is not sufficient1 because the ,law works wrath1 and only accuses1 only terrifies consciences1 because consciences never are at rest1 unless they hear the voice of ,god in which the remission of sins is clearly promised4 ,accordingly1 the ,gospel must be added1 that for ,christ's sake sins are remitted1 and that we obtain remission of sins by faith in ,christ4 ,if the adversaries exclude the ,gospel of ,christ from the preaching of repentance1 they are judged aright to be blasphemers against ,christ4 ,therefore1 when ,isaiah1 #a1 #af4 #ah1 preaches repentance3 ,cease to do evil2 learn to do well2 seek judgment1 relieve the oppressed1 judge the fatherless1 plead for the widow4 ,come now and let us reason together1 saith the ,lord2 though your sine be as scarlet1 they shall be white as snow1 the prophet thus both exhorts to repentance1 and adds the promise4 ,but it would be foolish to consider in such a sentence only the words3 ,relieve the oppressed2 judge the fatherless4 ,for he says in the beginning3 ,cease to do evil1 where he censures impiety of heart and requires faith4 ,neither does the prophet say that through the works3 ,relieve the oppressed1 judge the fatherless1 they can merit the remission of sins ex opere operato1 but he commands such works as are necessary in the new life4 ,yet1 in the mean time1 he means that remission of sins is received by faith1 and accordingly the promise is added4 ,thus we must understand all similar passages4 ,christ preaches repentance when ,he says3 ,forgive1 and ,he adds the promise3 ,and ye shall be forgiven1 ,luke #f1 #cg4 ,nor1 indeed1 does ,he say this1 namely1 that1 when we forgive1 by this work of ours we merit the remission of sins ex opere operato1 as they term it1 but ,he requires a new life1 which certainly is necessary4 ,yet1 in the mean time ,he means that remission of sins is received by faith4 ,thus1 when ,isaiah says1 #eh1 #g3 ,deal thy bread to the hungry1 he requires a new life4 ,nor does the prophet speak of this work alone1 but1 as the text indicates1 of the entire repentance2 yet1 in the mean time1 he intends that remission of sins is received by faith4 ,for the position is sure1 and none of the gates of hell can overthrow it1 that in the preaching of repentance the preaching of the ,law is not sufficient1 because the ,law works wrath and always accuses4 ,but the preaching of the ,gospel should be added1 namely1 that in this way remission of sins is granted us1 if we believe that sins are remitted us for ,christ's sake4 ,otherwise1 why would there be need of the ,gospel1 why would there be need of ,christ8 ,this belief ought always to be in view1 in order that it may be opposed to those who1 ,christ being cast aside and the ,gospel being blotted out1 wickedly distort the ,scriptures to the human opinions1 that by our works we purchase remission of sins4 ,thus also in the sermon of ,daniel1 #d1 #bd1 faith is required4 ,the words of the prophet which were full of faith and spirit1 we must not regard as heathenish as those of ,aristotle or any other heathen4 ,aristotle also admonished ,alexander that he should not use his power for his own wantonness1 but for the improvement of countries and men4 ,this was written correctly and well2 concerning the office of king nothing better can be preached or written4 ,but ,daniel is speaking to his king1 not only concerning his office as king1 but concerning repentance1 the forgiveness of sins1 reconciliation to ,god1 and concerning sublime1 great1 spiritual subjects1 which far transcend human thoughts and works4 ,for ,daniel did not mean that the king should only bestow alms which even a hypocrite can do1 but embraces repentance when he says3 ,break off ,redeem1 ,vulg4 thy iniquities by showing mercy to the poor1 i4e4 break off thy sins by a change of heart and works4 ,but here also faith is required4 ,and ,daniel proclaims to him many things concerning the worship of the only ,god1 the ,god of ,israel1 and converts the king not only to bestow alms1 but much more to faith4 ,for we have the excellent confession of the king concerning the ,god of ,israel3 ,there is no other ,god that can deliver after this sort ,dan4 #c1 #bi4 ,therefore1 in the sermon of ,daniel there are two parts4 ,the one part is that which gives commandment concerning the new life and the works of the new life4 ,the other part is1 that ,daniel promises to the king the remission of sins4 ,now1 where there is a promise1 faith is required4 ,for the promise cannot be received in any other way than by the heart's relying on such word of ,god1 and not regarding its own worthiness or unworthiness4 ,accordingly1 ,daniel also demands faith3 for thus the promise reads3 ,there will be healing for thy offenses4 ,and this promise of the remission of sins is not a preaching of the ,law1 but a truly prophetical and evangelical voice1 of which ,daniel certainly meant that it should be received in faith4 ,for ,daniel knew that the remission of sins in ,christ was promised not only to the ,israelites1 but also to all nations4 ,otherwise he could not have promised to the king the remission of sins4 ,for it is not in the power of man especially amid the terrors of sin1 to assert without a sure word of ,god concerning ,god's will1 that ,he ceases to be angry4 ,and the words of ,daniel speak in his own language still more clearly of repentance and still more clearly bring out the promise4 ,redeem thy sins by righteousness and thy iniquities by favors toward the poor4 ,these words teach concerning the whole of repentance4 ,it is as much as to say3 ,amend your life6 ,and it is true1 when we amend our lives1 we become rid of sin4 ,for they direct him to become righteous1 then to do good works1 to defend the miserable against injustice1 as was the duty of a king4 ,but righteousness is faith in the heart4 ,moreover1 sins are redeemed by repentance1 i4e4 the obligation or guilt is removed1 because ,god forgives those who repent1 as it is written in ,ezek4 #ah1 #ba4 #bb4 ,nor are we to infer from this that ,he forgives on account of works that follow1 on account of alms1 but on account of ,his promise ,he forgives those who apprehend ,his promise4 ,neither do any apprehend ,his promise1 except those who truly believe1 and by faith overcome sin and death4 ,these1 being regenerated1 ought to bring forth fruits worthy of repentance1 just as ,john says1 ,matt4 #c1 #h4 ,the promise1 therefore1 was added3 ,so1 there will be healing for thy offenses1 ,dan4 #d1 #bd4 ,daniel does not only demand works1 but says3 ,redeem thy sins by righteousness4 ,now1 everybody knows that in ,scripture righteousness does not mean only external works1 but embraces faith1 as ,paul says3 ,iustus ex fide vivet8 ,the just shall live by his faith1 ,heb4 #aj1 #ch4 ,hence1 ,daniel first demands faith when he mentions righteousness and says3 ,redeem thy sins by righteousness1 that is1 by faith toward ,god1 by which thou art made righteous4 ,in addition to this do good works1 administer your office1 do not be a tyrant1 but see that your government be profitable to your country and people1 preserve peace1 and protect the poor against unjust force4 ,these are princely alms4 ,jerome here added a particle expressing doubt1 that is beside the matter1 and in his commentaries contends much more unwisely that the remission of sins is uncertain4 ,but let us remember that the ,gospel gives a sure promise of the remission of sins4 ,and to deny that there must be a sure promise of the remission of sins would completely abolish the ,gospel4 ,let us therefore dismiss ,jerome concerning this passage4 ,although the promise is displayed even in the word redeem4 ,for it signifies that the remission of sins is possible that sins can be redeemed1 i4e41 that their obligation or guilt can be removed1 or the wrath of ,god appeased4 ,but our adversaries1 overlooking the promises1 everywhere1 consider only the precepts1 and attach falsely the human opinion that remission occurs on account of works1 although the text does not say this1 but much rather requires faith4 ,for wherever a promise is1 there faith is required4 ,for a promise cannot be received unless by faith4 ,the same answer must also be given in reference to the passage from the ,gospel3 ,forgive1 and you will be forgiven4 ,for this is just such a doctrine of repentance4 ,the first part in this passage demands amendment of life and good works1 the other part adds the promise4 ,nor are we to infer from this that our forgiving merits for us ex opere operato remission of sin4 ,for that is not what ,christ says1 but as in other sacraments ,christ has attached the promise to an external sign1 so ,he attaches the promise of the forgiveness of sin in this place to external good works4 ,and as in the ,lord's ,supper we do not obtain forgiveness of sin without faith1 ex opere operato1 so neither in this when we forgive4 ,for1 our forgiving is not a good work1 except it is performed by a person whose sins have been previously forgiven by ,god in ,christ4 ,if1 therefore1 our forgiving is to please ,god1 it must follow after the forgiveness which ,god extends to us4 ,for1 as a rule1 ,christ combines these two1 the ,law and the ,gospel1 both faith and good works1 in order to indicate that1 where good works do not follow1 there is no faith either that we may have external marks1 which remind us of the ,gospel and the forgiveness of sin1 for our comfort and that thus our faith may be exercised in many ways4 ,in this manner we are to understand such passages1 otherwise they would directly contradict the entire ,gospel1 and our beggarly works would be put in the place of ,christ1 who alone is to be the propitiation1 which no man is by any means to despise4 ,again1 if these passages were to be understood as relating to works1 the remission of sins would be quite uncertain2 for it would rest on a poor foundation1 on our miserable works4 ,but works become conspicuous among men4 ,human reason naturally admires these1 and because it sees only works1 and does not understand or consider faith1 it dreams accordingly that these works merit remission of sins and justify4 ,this opinion of the ,law inheres by nature in men's minds2 neither can it be expelled1 unless when we are divinely taught4 ,but the mind must be recalled from such carnal opinions to the ,word of ,god4 ,we see that the ,gospel and the promise concerning ,christ have been laid before us4 ,when1 therefore1 the ,law is preached1 when works are enjoined1 we should not spurn the promise concerning ,christ4 ,but the latter must first be apprehended1 in order that we may be able to produce good works1 and our works may please ,god1 as ,christ says1 ,john #af2 #e3 ,with out ,me ye can do nothing4 ,therefore1 if ,daniel would have used such words as these3 ,redeem your sins by repentance1 the adversaries would take no notice of this passage4 ,now1 since he has actually expressed this thought in apparently other words1 the adversaries distort his words to the injury of the doctrine of grace and faith1 although ,daniel meant most especially to include faith4 ,thus1 therefore1 we reply to the words of ,daniel1 that1 inasmuch as he is preaching repentance1 he is teaching not only of works1 but also of faith1 as the narrative itself in the context testifies4 ,secondly1 because ,daniel clearly presents the promise1 he necessarily requires faith which believes that sins are freely remitted by ,god4 ,although1 therefore1 in repentance he mentions works1 yet ,daniel does not say that by these works we merit remission of sins4 ,for ,daniel speaks not only of the remission of the punishment2 because remission of the punishment is sought for in vain unless the heart first receive the remission of guilt4 ,besides1 if the adversaries understand ,daniel as speaking only of the remission of punishment1 this passage will prove nothing against us1 because it will thus be necessary for even them to confess that the remission of sin and free justification precede4 ,afterwards even we concede that the punishments by which we are chastised1 are mitigated by our prayers and good works1 and finally by our entire repentance1 according to #a ,cor4 #aa1 #ca3 ,for if we would judge ourselves1 we should not be judged4 ,and ,jer4 #ae1 #ai3 ,if thou return1 then will ,i bring thee again4 ,and ,zech4 #a1 #c3 ,turn ye unto ,me1 and ,i will turn unto you4 ,and ,ps4 #ej1 #ae3 ,call upon ,me in the day of trouble4 ,let us1 therefore1 in all our encomiums upon works and in the preaching of the ,law retain this rule3 that the ,law is not observed without ,christ4 ,as ,he ,himself has said3 ,without ,me ye can do nothing4 ,likewise that3 ,without faith it is impossible to please ,god1 ,heb4 #aa1 #f4 ,for it is very certain that the doctrine of the ,law is not intended to remove the ,gospel1 and to remove ,christ as ,propitiator4 ,and let the ,pharisees1 our adversaries1 be cursed1 who so interpret the ,law as to ascribe the glory of ,christ to works namely1 that they are a propitiation1 that they merit the remission of sins4 ,it follows1 therefore1 that works are always thus praised1 namely1 that they are pleasing on account of faith1 as works do not please without ,christ as ,propitiator4 ,by ,him we have access to ,god1 ,rom4 #e1 #b1 not by works1 without ,christ as ,mediator4 ,therefore1 when it is said1 ,matt4 #ai1 #ag3 ,if thou wilt enter into life1 keep the commandments1 we must believe that without ,christ the commandments are not kept1 and without ,him cannot please4 ,thus in the ,decalog itself1 in the ,first ,commandment ,ex4 #bj1 #f3 ,showing mercy unto thousands of them that love ,me and keep ,my commandments1 the most liberal promise of the ,law is added4 ,but this ,law is not observed without ,christ4 ,for it always accuses the conscience which does not satisfy the ,law1 and therefore in terror1 flies from the judgment and punishment of the ,law4 ,because the ,law worketh wrath1 ,rom4 #d1 #ae4 ,man observes the ,law1 however1 when he hears that for ,christ's sake ,god is reconciled to us1 even though we cannot satisfy the ,law4 ,when1 by this faith1 ,christ is apprehended as ,mediator1 the heart finds rest1 and begins to love ,god and observe the ,law1 and knows that now1 because of ,christ as ,mediator1 it is pleasing to ,god1 even though the inchoate fulfilling of the ,law be far from perfection and be very impure4 ,thus we must judge also concerning the preaching of repentance4 ,for although in the doctrine of repentance the scholastics have said nothing at all concerning faith1 yet we think that none of our adversaries is so mad as to deny that absolution is a voice of the ,gospel4 ,and absolution ought to be received by faith1 in order that it may cheer the terrified conscience4 ,therefore the doctrine of repentance1 because it not only commands new works1 but also promises the remission of sins1 necessarily requires faith4 ,for the remission of sins is not received unless by faith4 ,therefore1 in those passages that refer to repentance1 we should always understand that not only works1 but also faith is required1 as in ,matt4 #f1 #ad4 ,for if ye forgive men their trespasses1 your heavenly ,father will also forgive you4 ,here a work is required1 and the promise of the remission of sins is added which does not occur on account of the work1 but through faith1 on account of ,christ4 ,just as ,scripture testifies in many passages3 ,acts #aj1 #dc3 ,to ,him give all the prophets witness that through ,his name1 whosoever believeth in ,him1 shall receive remission of sins2 and #a ,john #b1 #ab3 ,your sins are forgiven you for ,his name's sake2 ,eph4 #a1 #g3 ,in whom we have redemption through ,his blood the forgiveness of sins4 ,although what need is there to recite testimonies8 ,this is the very voice peculiar to the ,gospel1 namely1 that for ,christ's sake1 and not for the sake of our works1 we obtain by faith remission of sins4 ,our adversaries endeavor to suppress this voice of the ,gospel by means of distorted passages which contain the doctrine of the ,law1 or of works4 ,for it is true that in the doctrine of repentance works are required1 because certainly a new life is required4 ,but here the adversaries wrongly add that by such works we merit the remission of sins1 or justification4 ,and yet ,christ often connects the promise of the remission of sins to good works not because ,he means that good works are a propitiation1 for they follow reconciliation2 but for two reasons4 ,one is1 because good fruits must necessarily follow4 ,therefore ,he reminds us that1 if good fruits do not follow the repentance is hypocritical and feigned4 ,the other reason is1 because we have need of external signs of so great a promise1 because a conscience full of fear has need of manifold consolation4 ,as1 therefore1 ,baptism and the ,lord's ,supper are signs that continually admonish1 cheer1 and encourage desponding minds to believe the more firmly that their sins are forgiven1 so the same promise is written and portrayed in good works1 in order that these works may admonish us to believe the more firmly4 ,and those who produce no good works do not excite themselves to believe1 but despise these promises4 ,the godly on the other hand1 embrace them1 and rejoice that they have the signs and testimonies of so great a promise4 ,accordingly1 they exercise themselves in these signs and testimonies4 ,just as1 therefore1 the ,lord's ,supper does not justify us ex opere operato1 without faith1 so alms do not justify us without faith1 ex opere operato4 ,so also the address of ,tobias1 #d1 #aa1 ought to be received3 ,alms free from every sin and from death4 ,we will not say that this is hyperbole1 although it ought thus to be received1 so as not to detract from the praise of ,christ1 whose prerogative it is to free from sin and death4 ,but we must come back to the rule that without ,christ the doctrine of the ,law is of no profit4 ,therefore those alms please ,god which follow reconciliation or justification1 and not those which precede4 ,therefore they free from sin and death1 not ex opere operato1 but1 as we have said above concerning repentance1 that we ought to embrace faith and its fruits1 so here we must say concerning alms that this entire newness of life saves that they please ,god because they occur in believers4 ,alms also are the exercises of faith1 which receives the remission of sins and overcomes death1 while it exercises itself more and more1 and in these exercises receives strength4 ,we grant also this1 that alms merit many favors from ,god but they cannot overcome death1 hell1 the devil1 sins1 and give the conscience peace 7for this must occur alone through faith in ,christ71 mitigate punishments1 and that they merit our defense in the dangers of sins and of death1 as we have said a little before concerning the entire repentance4 ,this is the simple meaning1 which agrees also with other passages of ,scripture4 ,for wherever in the ,scriptures good works are praised1 we must always understand them according to the rule of ,paul1 that the ,law and works must not be elevated above ,christ1 but that ,christ and faith are as far above all works as the heavens are above the earth4 ,and the address of ,tobias1 regarded as a whole shows that faith is required before alms1 #d1 #e3 ,be mindful of the ,lord1 thy ,god1 all thy days ,and afterwards1 v4 #ai4 ,bless the ,lord1 thy ,god1 always1 and desire of ,him that thy ways be directed4 ,this1 however1 belongs properly to that faith of which we speak1 which believes that ,god is reconciled to it because of ,his mercy1 and which wishes to be justified1 sanctified1 and governed by ,god4 ,but our adversaries1 charming men1 pick out mutilated sentences1 in order to deceive those who are unskilled4 ,afterwards they attach something from their own opinions4 ,therefore1 entire passages are to be required1 because1 according to the common precept1 it is unbecoming1 before the entire ,law is thoroughly examined1 to judge or reply when any single clause of it is presented4 ,and passages1 when produced in their entirety1 very frequently bring the interpretation with them4 ,luke #aa1 #da is also cited in a mutilated form1 namely3 ,give alms of such things as ye have2 and1 behold1 all things are clean unto you4 ,the adversaries are very stupid are deaf1 and have callous ears2 therefore1 we must so often etc44 ,for time and again we have said that to the preaching of the ,law there should be added the ,gospel concerning ,christ1 because of whom good works are pleasing1 but they everywhere teach without shame that1 ,christ being excluded1 justification is merited by the works of the ,law4 ,when this passage is produced unmutilated1 it will show that faith is required4 ,christ rebukes the ,pharisees who think that they are cleansed before ,god i4e4 1 that they are justified by frequent ablutions by all sorts of baptismata carnis1 that is1 by all sorts of baths1 washings1 and cleansings of the body1 of vessels1 of garments4 ,just as some ,pope or other says of the water sprinkled with salt that it sanctifies and cleanses the people2 and the gloss says that it cleanses from venial sins4 ,such also were the opinions of the ,pharisees which ,christ reproved1 and to this feigned cleansing ,he opposes a double cleanness1 the one internal1 the other external4 ,he bids them be cleansed inwardly 7which occurs only through faith71 and adds concerning the outward cleanness3 ,give alms of such things as ye have2 and1 behold1 all things are clean unto you4 ,the adversaries do not apply aright the universal particle all things2 for ,christ adds this conclusion to both members3 ,all things will be clean unto you1 if you will be clean within1 and will outwardly give alms4 ,for ,he indicates that outward cleanness is to be referred to works commanded by ,god1 and not to human traditions1 such as the ablutions were at that time1 and the daily sprinkling of water1 the vesture of monks1 the distinctions of food1 and similar acts of ostentation are now4 ,but the adversaries distort the meaning by sophistically transferring the universal particle to only one part3 ,all things will be clean to those having given alms4 ,as if any one would infer3 ,andrew is present2 therefore all the apostles are present4 ,wherefore in the antecedent both members ought to be joined3 ,believe and give alms4 ,for to this the entire mission1 the entire office of ,christ points2 to this end ,he is come that we should believe in ,him4 ,now1 if both parts are combined1 believing and giving alms1 it follows rightly that all things are clean3 the heart by faith1 the external conversation by good works4 ,thus we must combine the entire sermon1 and not invert the parts1 and interpret the text to mean that the heart is cleansed from sin by alms4 ,moreover1 there are some who think that these words were spoken by ,christ against the ,pharisees ironically1 as if ,he meant to say3 ,aye1 my dear lords1 rob and steal1 and then go and give alms1 and you will be promptly cleansed1 so that ,christ would in a somewhat sarcastic and mocking way puncture their pharisaical hypocrisy4 ,for1 although they abounded in unbelief1 avarice1 and every evil work1 they still observed their purifications1 gave alms1 and believed that they were quite pure1 lovely saints4 ,this interpretation is not contrary to the text4 ,yet ,peter says1 ,acts #ae1 #i1 that hearts are purified by faith4 ,and when this entire passage is examined1 it presents a meaning harmonizing with the rest of ,scripture1 that1 if the hearts are cleansed and then outwardly alms are added1 i4e41 all the works of love1 they are thus entirely clean i4e4 not only within1 but also without4 ,and why is not the entire discourse added to it8 ,there are many parts of the reproof1 some of which give commandment concerning faith and others concerning works4 ,nor is it the part of a candid reader to pick out the commands concerning works1 while the passages concerning faith are omitted4 ,lastly1 readers are to be admonished of this1 namely1 that the adversaries give the worst advice to godly consciences when they teach that by works the remission of sins is merited1 because conscience1 in acquiring remission through works1 cannot be confident that the work will satisfy ,god4 ,accordingly1 it is always tormented1 and continually devises other works and other acts of worship until it altogether despairs4 ,this course is described by ,paul1 ,rom4 #d1 #f1 where he proves that the promise of righteousness is not obtained because of our works1 because we could never affirm that we had a reconciled ,god4 ,for the ,law always accuses4 ,thus the promise would be in vain and uncertain4 ,he accordingly concludes that this promise of the remission of sins and of righteousness is received by faith1 not on account of works4 ,this is the true1 simple1 and genuine meaning of ,paul1 in which the greatest consolation is offered godly consciences1 and the glory of ,christ is shown forth1 who certainly was given to us for this purpose1 namely1 that through ,him we might have grace1 righteousness1 and peace4 ,thus far we have reviewed the principal passages which the adversaries cite against us1 in order to show that faith does not justify1 and that we merit1 by our works1 remission of sins and grace4 ,but we hope that we have shown clearly enough to godly consciences that these passages are not opposed to our doctrine2 that the adversaries wickedly distort the ,scriptures to their opinions2 that the most of the passages which they cite have been garbled2 that1 while omitting the clearest passages concerning faith1 they only select from the ,scriptures passages concerning works1 and even these they distort2 that everywhere they add certain human opinions to that which the words of ,scripture say2 that they teach the ,law in such a manner as to suppress the ,gospel concerning ,christ4 ,for the entire doctrine of the adversaries is1 in part1 derived from human reason1 and is1 in part1 a doctrine of the ,law1 not of the ,gospel4 ,for they teach two modes of justification1 of which the one has been derived from reason and the other from the ,law1 not from the ,gospel1 or the promise concerning ,christ4 ,the former mode of justification with them is1 that they teach that by good works men merit grace both de congruo and de condigno4 ,this mode is a doctrine of reason1 because reason1 not seeing the uncleanness of the heart1 thinks that it pleases ,god if it perform good works1 and for this reason other works and other acts of worship are constantly devised1 by men in great peril1 against the terrors of conscience4 ,the heathen and the ,israelites slew human victims1 and undertook many other most painful works in order to appease ,god's wrath4 ,afterwards1 orders of monks were devised1 and these vied with each other in the severity of their observances against the terrors of conscience and ,god's wrath4 ,and this mode of justification1 because it is according to reason1 and is altogether occupied with outward works1 can be understood1 and to a certain extent be rendered4 ,and to this the canonists have distorted the misunderstood ,church ordinances1 which were enacted by the ,fathers for a far different purpose1 namely1 not that by these works we should seek after righteousness1 but that1 for the sake of mutual tranquillity among men1 there might be a certain order in the ,church4 ,in this manner they also distorted the ,sacraments and most especially the ,mass1 through which they seek ex opere operato righteousness1 grace1 and salvation4 ,part #i ,another mode of justification is handed down by the scholastic theologians when they teach that we are righteous through a habit infused by ,god1 which is love1 and that1 aided by this habit1 we observe the ,law of ,god outwardly and inwardly and that this fulfilling of the ,law is worthy of grace and of eternal life4 ,this doctrine is plainly the doctrine of the ,law4 ,for that is true which the ,law says3 ,thou shalt love the ,lord1 thy ,god1 etc41 ,deut4 #f1 #e4 ,thou shalt love thy neighbor ,lev4 #ai1 #ah4 ,love is1 therefore1 the fulfilling of the ,law4 ,but it is easy for a ,christian to judge concerning both modes1 because both modes exclude ,christ1 and are therefore to be rejected4 ,in the former1 which teaches that our works are a propitiation for sin1 the impiety is manifest4 ,the latter mode contains much that is injurious4 ,it does not teach that1 when we are born again1 we avail ourselves of ,christ4 ,it does not teach that justification is the remission of sins4 ,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 love1 through which we merit remission of sins4 ,nor does it teach that by faith in ,christ we overcome the terrors of sin and death4 ,it falsely represents that1 by their own fulfilling of the ,law1 without ,christ as ,propitiator1 men come to ,god4 ,finally1 it represents that this very fulfilling of the ,law1 without ,christ as ,propitiator1 is righteousness worthy of grace and eternal life1 while nevertheless scarcely a weak and feeble fulfilling of the ,law occurs even in saints4 ,but if any one will only reflect upon it that the ,gospel has not been given in vain to the world1 and that ,christ has not been promised1 set forth1 has not been born1 has not suffered1 has not risen again in vain1 he will most readily understand that we are justified not from reason or from the ,law4 ,in regard to justification1 we therefore are compelled to dissent from the adversaries4 ,for the ,gospel shows another mode2 the ,gospel compels us to avail ourselves of ,christ in justification1 it teaches that through ,him we have access to ,god by faith2 it teaches that we ought to set ,him as ,mediator and ,propitiator against ,god's wrath2 it teaches that by faith in ,christ the remission of sins and reconciliation are received1 and the terrors of sin and of death overcome4 ,thus ,paul also says that righteousness is not of the ,law1 but of the promise1 in which the ,father has promised that ,he wishes to forgive1 that for ,christ's sake ,he wishes to be reconciled4 ,this promise1 however1 is received by faith alone1 as ,paul testifies1 ,rom4 #d1ac4 ,this faith alone receives remission of sins1 justifies1 and regenerates4 ,then love and other good fruits follow4 ,thus1 therefore1 we teach that man is justified1 as we have above said1 when conscience1 terrified by the preaching of repentance1 is cheered and believes that for ,christ's sake it has a reconciled ,god4 ,this faith is counted for righteousness before ,god1 ,rom4 #d1 #c4 #e4 ,and when in this manner the heart is cheered and quickened by faith1 it receives the ,holy ,ghost1 who renews us1 so that we are able to observe the ,law2 so that we are able to love ,god and the ,word of ,god1 and to be submissive to ,god in afflictions1 so that we are able to be chaste1 to love our neighbor1 etc4 ,even though these works are as yet far distant from the perfection of the ,law1 yet they please on account of faith1 by which we are accounted righteous1 because we believe that for ,christ's sake we have a reconciled ,god4 ,these things are plain and in harmony with the ,gospel1 and can be understood by persons of sound mind4 ,and from this foundation it can easily be decided why we ascribe justification to faith1 and not to love2 although love follows faith1 because love is the fulfilling of the ,law4 ,but ,paul teaches that we are justified not from the ,law1 but from the promise which is received only by faith4 ,for we neither come to ,god without ,christ as ,mediator1 nor receive remission of sins for the sake of our love1 but for the sake of ,christ4 ,likewise we are not able to love ,god while ,he is angry1 and the ,law always accuses us1 always manifests to us an angry ,god4 ,therefore1 by faith we must first apprehend the promise that for ,christ's sake the ,father is reconciled and forgives4 ,afterwards we begin to observe the ,law4 ,our eyes are to be cast far away from human reason1 far away from ,moses upon ,christ1 and we are to believe that ,christ is given us1 in order that for ,his sake we may be accounted righteous4 ,in the flesh we never satisfy the ,law4 ,thus1 therefore1 we are accounted righteous1 not on account of the ,law but on account of ,christ because ,his merits are granted us1 if we believe on ,him4 ,if any one1 therefore1 has considered these foundations1 that we are not justified by the ,law because human nature cannot observe the ,law of ,god and cannot love ,god1 but that we are justified from the promise1 in which1 for ,christ's sake1 reconciliation1 righteousness1 and eternal life have been promised1 he will easily understand that justification must necessarily be ascribed to faith1 if he only will reflect upon the fact that it is not in vain that ,christ has been promised and set forth1 that ,he has been born and has suffered and been raised again2 if he will reflect upon the fact that the promise of grace in ,christ is not in vain1 that it was made immediately from the beginning of the world apart from and beyond the ,law2 if he will reflect upon the fact that the promise should be received by faith1 as ,john says1 #a ,ep4 #e1 #aj sq43 ,he that believeth not ,god hath made ,him a liar1 because he believeth not the record that ,god gave of ,his ,son4 ,and this is the record that ,god hath given to us eternal life1 and this life is in ,his ,son4 ,he that hath the ,son hath life1 and he that hath not the ,son of ,god hath not life4 ,and ,christ says ,john #h1 #cf3 ,if the ,son1 therefore1 shall make you free1 ye shall be free indeed4 ,and ,paul1 ,rom4 #e1 #b3 ,by whom also we have access to ,god2 and he adds3 by faith4 ,by faith in ,christ1 therefore1 the promise of remission of sins and of righteousness is received4 ,neither are we justified before ,god by reason or by the ,law4 ,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 doubt4 ,the proof is manifest that1 since we are justified before ,god not from the ,law but from the promise1 it is necessary to ascribe justification to faith4 ,what can be opposed to this proof1 unless some one wish to abolish the entire ,gospel and the entire ,christ8 ,the glory of ,christ becomes more brilliant when we teach that we avail ourselves of ,him as ,mediator and ,propitiator4 ,godly consciences see that in this doctrine the most abundant consolation is offered to them1 namely1 that they ought to believe and most firmly assert that they have a reconciled ,father for ,christ's sake1 and not for the sake of our righteousness1 and that1 nevertheless1 ,christ aids us1 so that we are able to observe also the ,law4 ,of such great blessings as these the adversaries deprive the ,church when they condemn and endeavor to efface1 the doctrine concerning the righteousness of faith4 ,therefore let all well-disposed minds beware of consenting to the godless counsels of the adversaries4 ,in the doctrine of the adversaries concerning justification no mention is made of ,christ1 and how we ought to set ,him against the wrath of ,god1 as though1 indeed1 we were able to overcome the wrath of ,god by love1 or to love an angry ,god4 ,in regard to these things1 consciences are left in uncertainty4 ,for if they are to think that they have a reconciled ,god for the reason that they love1 and that they observe the ,law1 they must needs always doubt whether they have a reconciled ,god1 because they either do not feel this love1 as the adversaries acknowledge1 or they certainly feel that it is very small2 and much more frequently do they feel that they are angry at the judgment of ,god1 who oppresses human nature with many terrible evils1 with troubles of this life1 the terrors of eternal wrath1 etc4 ,when1 therefore1 will conscience be at rest1 when will it be pacified8 ,when1 in this doubt and in these terrors1 will it love ,god8 ,what else is the doctrine of the ,law than a doctrine of despair8 ,and let any one of our adversaries come forward who can teach us concerning this love1 how he himself loves ,god4 ,they do not at all understand what they say they only echo1 just like the walls of a house1 the little word love1 without understanding it4 ,so confused and obscure is their doctrine3 it not only transfers the glory of ,christ to human works1 but also leads consciences either to presumption or to despair4 ,but ours1 we hope1 is readily understood by pious minds1 and brings godly and salutary consolation to terrified consciences4 ,for as the adversaries quibble that also many wicked men and devils believe1 we have frequently already said that we speak of faith in ,christ1 i4e41 of faith in the remission of sins1 of faith which truly and heartily assents to the promise of grace4 ,this is not brought about without a great struggle in human hearts4 ,and men of sound mind can easily judge that the faith which believes that we are cared for by ,god1 and that we are forgiven and heard by ,him1 is a matter above nature4 ,for of its own accord the human mind makes no such decision concerning ,god4 ,therefore this faith of which we speak is neither in the wicked nor in devils4 ,furthermore1 if any sophist cavils that righteousness is in the will1 and therefore it cannot be ascribed to faith1 which is in the intellect1 the reply is easy1 because in the schools even such persons acknowledge that the will commands the intellect to assent to the ,word of ,god4 ,we say also quite clearly3 ,just as the terrors of sin and death are not only thoughts of the intellect1 but also horrible movements of the will fleeing ,god's judgment1 so faith is not only knowledge in the intellect1 but also confidence in the will1 i4e41 it is to wish and to receive that which is offered in the promise1 namely1 reconciliation and remission of sins4 ,scripture thus uses the term faith1 as the following sentence of ,paul testifies1 ,rom4 #e1 #a3 ,being justified by faith1 we have peace with ,god4 ,moreover1 in this passage1 to justify signifies1 according to forensic usage1 to acquit a guilty one and declare him righteous1 but on account of the righteousness of another1 namely1 of ,christ1 which righteousness of another is communicated to us by faith4 ,therefore1 since in this passage our righteousness is the imputation of the righteousness of another1 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 will4 ,paul accordingly says1 #a ,cor4 #a1 #cj3 ,of ,him are ye in ,christ ,jesus1 who of ,god is made unto us ,wisdom and ,righteousness1 and ,sanctification1 and ,redemption4 ,and #b ,cor4 #e1 #ba3 ,he hath mode ,him to be sin for us who knew no sin1 that we might be made the righteousness of ,god in ,him4 ,but because the righteousness of ,christ is given us by faith1 faith is for this reason righteousness in us imputatively1 i4e41 it is that by which we are made acceptable to ,god on account of the imputation and ordinance of ,god1 as ,paul says1 ,rom4 #d1 #c4 #e3 ,faith is reckoned for righteousness4 ,although on account of certain captious persons we must say technically3 ,faith is truly righteousness1 because it is obedience to the ,gospel4 ,for it is evident that obedience to the command of a superior is truly a species of distributive justice4 ,and this obedience to the ,gospel is reckoned for righteousness1 so that1 only on account of this1 because by this we apprehend ,christ as ,propitiator1 good works1 or obedience to the ,law1 are pleasing4 ,for we do not satisfy the ,law1 but for ,christ's sake this is forgiven us1 as ,paul says1 ,rom4 #h1 #a3 ,there is therefore now no condemnation to them which are in ,christ ,jesus4 ,this faith gives ,god the honor1 gives ,god that which is ,his own1 in this1 that1 by receiving the promises1 it obeys ,him4 ,just as ,paul also says1 ,rom4 #d1 #bj3 ,he staggered not at the promise of ,god through unbelief1 but was strong in faith1 giving glory to ,god4 ,thus the worship and divine service of the ,gospel is to receive from ,god gifts1 on the contrary1 the worship of the ,law is to offer and present our gifts to ,god4 ,we can1 however1 offer nothing to ,god unless we have first been reconciled and born again4 ,this passage too1 brings the greatest consolation1 as the chief worship of the ,gospel is to wish to receive remission of sins1 grace1 and righteousness4 ,of this worship ,christ says1 ,john #f1 #dj3 ,this is the will of ,him that sent ,me1 that every one which seeth the ,son1 and believeth on ,him1 may have everlasting life4 ,and the ,father says1 ,matt4 #ag1 #e3 ,this is ,my beloved ,son1 in whom ,i am well pleased1 hear ye ,him4 ,the adversaries speak of obedience to the ,law2 they do not speak of obedience to the ,gospel1 and yet we cannot obey the ,law1 unless1 through the ,gospel1 we have been born again1 since we cannot love ,god1 unless the remission of sins has been received4 ,for as long as we feel that ,he is angry with us1 human nature flees from ,his wrath and judgment4 ,if any one should make a cavil such as this3 ,if that be faith which wishes those things that are offered in the promise1 the habits of faith and hope seem to be confounded1 because hope is that which expects promised things1 to this we reply that these dispositions cannot in reality be severed1 in the manner that they are divided by idle speculations in the schools4 ,for also in the ,epistle to the ,hebrews faith is defined as the substance 7exspectatio7 of things hoped for1 ,heb4 #aa1 #a4 ,yet if any one wish a distinction to be made1 we say that the object of hope is properly a future event1 but that faith is concerned with future and present things1 and receives in the present the remission of sins offered in the promise4 ,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 justified1 reconciled1 and regenerated1 if1 indeed1 we wish to teach the righteousness of the ,gospel1 and not the righteousness of the ,law4 ,for those who teach that we are justified by love teach the righteousness of the ,law1 and do not teach us in justification to avail ourselves of ,christ as ,mediator4 ,these things also are manifest namely1 that not by love1 but by faith1 we overcome the terrors of sin and death1 that we cannot oppose our love and fulfilling of the ,law to the wrath of ,god1 because ,paul says1 ,rom4 #e1 #b3 ,by ,christ we have access to ,god by faith4 ,we urge this sentence so frequently for the sake of perspicuity4 ,for it shows most clearly the state of our whole case1 and1 when carefully considered1 can teach abundantly concerning the whole matter1 and can console well-disposed minds4 ,accordingly1 it is of advantage to have it at hand and in sight1 not only that we may be able to oppose it to the doctrine of our adversaries1 who teach that we come to ,god not by faith1 but by love and merits1 without ,christ as ,mediator2 and also1 at the same time that1 when in fear1 we may cheer ourselves and exercise faith4 ,this is also manifest1 that without the aid of ,christ we cannot observe the ,law1 as ,he ,himself says ,john #ae1 #e3 ,without ,me ye can do nothing4 ,accordingly1 before we observe the ,law1 our hearts must be born again by faith4 ,from the explanations which we have made it can easily be inferred what answer must be given to similar quotations4 ,for the rule so interprets all passages that treat of good works that outside of ,christ they are to be worthless before ,god1 and that the heart must first have ,christ1 and believe that it is accepted with ,god for ,christ's sake1 not because of its own works4 ,the adversaries also bring forward some arguments of the schools1 which are easily answered1 if you know what faith is4 ,tried ,christians speak of faith quite differently from the sophists1 for we have shown before that to believe means to rely on the mercy of ,god1 that ,he desires to be gracious for ,christ's sake1 without our merits4 ,that is what it means to believe the article of the forgiveness of sin4 ,to believe this does not mean to know the history only1 which the devils also know4 ,therefore we can easily meet the argument of the schools when they say that the devils also believe1 therefore faith does not justify4 ,aye1 the devils know the history1 but they do not believe the forgiveness of sin4 ,again1 they say3 ,to be righteous is to be obedient4 ,now1 to perform works is certainly obedience2 therefore works must justify4 ,we should answer this as follows3 ,to be righteous is a kind of obedience which ,god accepts as such4 ,now ,god is not willing to accept our obedience in works as righteousness2 for it is not an obedience of the heart1 because none truly keep the ,law4 ,for this reason ,he has ordained that there should be another kind of obedience which ,he will accept as righteousness1 namely1 that we are to acknowledge our disobedience1 and trust that we are pleasing to ,god for ,christ's sake1 not on account of our obedience4 ,accordingly1 to be righteous in this case means to be pleasing to ,god1 not on account of our own obedience1 but from mercy for ,christ's sake4 ,again1 to sin is to hate ,god2 therefore1 to love ,god must be righteousness4 ,true1 to love ,god is the righteousness of the ,law4 ,but nobody fulfils this ,law4 ,therefore the ,gospel teaches a new kind of righteousness1 namely1 that we are pleasing to ,god for ,christ's sake1 although we have not fulfilled the ,law2 and yet1 we are to begin to do the ,law4 ,again1 what is the difference between faith and hope8 ,answer3 ,hope expects future blessings and deliverance from tribulation2 faith receives the present reconciliation1 and concludes in the heart that ,god has forgiven my sin1 and that ,he is now gracious to me4 ,and this is a noble service of ,god1 which serves ,god by giving ,him the honor1 and by esteeming ,his mercy and promise so sure that without merit we can receive and expect from ,him all manner of blessings4 ,and in this service of ,god the heart should be exercised and increase1 of which the foolish sophists know nothing4 ,hence it can also be understood why we find fault with the doctrine of the adversaries concerning meritum condigni4 ,the decision is very easy3 because they do not make mention of faith1 that we please ,god by faith for ,christ's sake1 but imagine that good works1 wrought by the aid of the habit of love1 constitute a righteousness worthy by itself to please ,god1 and worthy of eternal life1 and that they have no need of ,christ as ,mediator4 ,this can in no wise be tolerated4 ,what else is this than to transfer the glory of ,christ to our works1 namely that we please ,god because of our works1 and not because of ,christ8 ,but this is also to rob ,christ of the glory of being the ,mediator who is ,mediator perpetually1 and not merely in the beginning of ,justification4 ,paul also says1 ,gal4 #b1 #ag1 that ,if one justified in ,christ have need afterwards to seek righteousness elsewhere1 he affirms of ,christ that ,he is a minister of sin1 i4e41 that ,he does not fully justify4 ,and this is what the holy1 catholic1 ,christian ,church teaches1 preaches1 and confesses1 namely1 that we are saved by mercy as we have shown above from ,jerome4 ,and most absurd is that which the adversaries teach1 namely1 that good works merit grace de condigno1 as though indeed after the beginning of justification1 if conscience is terrified1 as is ordinarily the case1 grace must be sought through a good work1 and not by faith in ,christ4 ,secondly1 the doctrine of the adversaries leaves consciences in doubt1 so that they never can be pacified1 because the ,law always accuses us1 even in good works4 ,for always the flesh lusteth against the ,spirit1 ,gal4 #e1 #ag4 ,how1 therefore1 will conscience here have peace without faith1 if it believe that1 not for ,christ's sake1 but for the sake of one's own work1 it ought now to please ,god8 ,what work will it find1 upon what will it firmly rely as worthy of eternal life1 if1 indeed1 hope ought to originate from merits8 ,against these doubts ,paul says1 ,rom4 #e1 #a3 ,being justified by faith1 we have peace with ,god2 we ought to be firmly convinced that for ,christ's sake righteousness and eternal life are granted us4 ,and of ,abraham he says ,rom4 #d1 #ah3 ,against hope he believed in hope4 ,thirdly1 how will conscience know when by the inclination of this habit of love1 a work has been done of which it may affirm that it merits grace de condigno8 ,but it is only to elude the ,scriptures that this very distinction has been devised1 namely1 that men merit at one time de congruo and at another time de condigno1 because1 as we have above said1 the intention of the one who works does not distinguish the kinds of merit2 but hypocrites1 in their security1 think simply their works are worthy1 and that for this reason they are accounted righteous4 ,on the other hand1 terrified consciences doubt concerning all works1 and for this reason are continually seeking other works4 ,for this is what it means to merit de congruo1 namely to doubt and1 without faith1 to work1 until despair takes place4 ,in a word1 all that the adversaries teach in regard to this matter is full of errors and dangers4 ,fourthly1 the entire the holy1 catholic1 ,christian ,church confesses that eternal life is attained through mercy4 ,for thus ,augustine speaks ,on ,grace and ,free ,will1 when indeed1 he is speaking of the works of the saints wrought after justification3 ,god leads us to eternal life not by our merits1 but according to ,his mercy4 ,and ,confessions1 ,book ,,ix3 ,woe to the life of man1 however much it may be worthy of praise1 if it be judged with mercy removed4 ,and ,cyprian in his treatise on the ,lord's ,prayer3 ,lest any one should flatter himself that he is innocent1 and by exalting himself1 should perish the more deeply1 he is instructed and taught that he sins daily1 in that he is bidden to entreat daily for his sins4 ,but the subject is well known1 and has very many and very clear testimonies in ,scripture1 and in the ,church ,fathers1 who all with one mouth declare that1 even though we have good works yet in these very works we need mercy4 ,faith looking upon this mercy cheers and consoles us4 ,wherefore the adversaries teach erroneously when they so extol merits as to add nothing concerning this faith that apprehends mercy4 ,for just as we have above said that the promise and faith stand in a reciprocal relation1 and that the promise is not apprehended unless by faith1 so we here say that the promised mercy correlatively requires faith1 and cannot be apprehended without faith4 ,therefore we justly find fault with the doctrine concerning meritum condigni1 since it teaches nothing of justifying faith1 and obscures the glory and office of ,christ as ,mediator4 ,nor should we be regarded as teaching anything new in this matter1 since the ,church ,fathers have so clearly handed down the doctrine that even in good works we need mercy4 ,scripture also often inculcates the same4 ,in ,ps4 #adc1 #i3 ,and enter not into judgment with ,thy servant2 for in ,thy sight shall no man living be justified4 ,this passage denies absolutely1 even to all saints and servants of ,god1 the glory of righteousness1 if ,god does not forgive1 but judges and convicts their hearts4 ,for when ,david boasts in other places of his righteousness1 he speaks concerning his own cause against the persecutors of ,god's ,word1 he does not speak of his personal purity2 and he asks that the cause and glory of ,god be defended1 as in ,ps4 #g1 #h3 ,judge me1 ,o ,lord1 according to ,thy righteousness1 and according to mine integrity that is in me4 ,likewise in ,ps4 #acj1 #c1 he says that no one can endure ,god's judgment1 if ,god were to mark our sins3 ,if ,thou1 ,lord1 shouldest mark iniquities1 ,o ,lord1 who shall stand8 ,job #i1 #bh3 ,i am afraid of all my sorrows ,vulg41 opera1 works2 v4 #cj3 ,if ,i wash myself with snow-water1 and make my hands never so clean1 yet ,thou shalt plunge me in the ditch4 ,prov4 #bj1 #i3 ,who can say1 ,i have made my heart clean1 ,i am pure from my sin8 #a ,john #a1 #h3 ,if we say that we have no sin1 we deceive ourselves and the truth is not in us1 etc4 ,and in the ,lord's ,prayer the saints ask for the remission of sins4 ,therefore even the saints have sins4 ,num4 #ad1 #ah3 ,the innocent shall not be innocent cf4 ,ex4 #cd1 #g4 ,deut4 #d1 #bd3 ,the ,lord1 thy ,god1 is a consuming fire4 ,zechariah also says1 #b1 #ac3 ,be silent1 ,o all flesh1 before the ,lord4 ,is4 #dj1 #f3 ,all flesh is as grass1 and all the goodliness thereof is as the flower of the field2 the grass withereth1 the flower fadeth1 because the ,spirit of the ,lord bloweth upon it1 i4 e41 flesh and righteousness of the flesh cannot endure the judgment of ,god4 ,jonah also says1 chap4 #b1 #h3 ,they that observe lying vanities forsake their own mercy1 i4e41 all confidence is vain1 except confidence in mercy2 mercy delivers us2 our own merits1 our own efforts1 do not4 ,accordingly1 ,daniel also prays1 #i1 #ah sq43 ,for we do not present our supplications before ,thee for our righteousnesses but for ,thy great mercies4 ,o ,lord1 hear2 ,o ,lord1 forgive2 ,o ,lord1 hearken and do it2 defer not for ,thine own sake1 ,o my ,god2 for ,thy city and ,thy people are called by ,thy name4 ,thus ,daniel teaches us in praying to lay hold upon mercy1 i4e41 to trust in ,god's mercy1 and not to trust in our own merits before ,god4 ,we also wonder what our adversaries do in prayer1 if1 indeed1 the profane men ever ask anything of ,god4 ,if they declare that they are worthy because they have love and good works1 and ask for grace as a debt1 they pray precisely like the ,pharisee in ,luke #ah1 #aa1 who says3 ,i am not as other men are4 ,he who thus prays for grace and does not rely upon ,god's mercy1 treats ,christ with dishonor1 who1 since ,he is our ,high ,priest1 intercedes for us4 ,thus1 therefore1 prayer relies upon ,god's mercy1 when we believe that we are heard for the sake of ,christ the ,high ,priest1 as ,he ,himself says1 ,john #ad1 #ac3 ,whatsoever ye shall ask the ,father in ,my name1 ,he will give it you4 ,in ,my name1 ,he says1 because without this ,high ,priest we cannot approach the ,father4 ,all prudent men will see what follows from the opinion of the adversaries4 ,for if we shall believe that ,christ has merited only the prima gratia1 as they call it1 and that we afterwards merit eternal life by our works1 hearts or consciences will be pacified neither at the hour of death1 nor at any other time1 nor can they ever build upon certain ground2 they are never certain that ,god is gracious4 ,thus their doctrine unintermittingly leads to nothing but misery of soul and1 finally1 to despair4 ,for ,god's ,law is not a matter of pleasantry2 it ceaselessly accuses consciences outside of ,christ1 as ,paul says1 ,rom4 #d1 #ae3 ,the ,law worketh wrath4 ,thus it will happen that if consciences feel the judgment of ,god1 they have no certain comfort and will rush into despair4 ,paul says3 ,whatsoever is not of faith is sin1 ,rom4 #ad1 #bc4 ,but those persons can do nothing from faith who are first to attain to this that ,god is gracious to them only when they have at length fulfilled the ,law4 ,they will always quake with doubt whether they have done enough good works1 whether the ,law has been satisfied1 yea1 they will keenly feel and understand that they are still under obligation to the ,law4 ,accordingly1 they will never be sure that they have a gracious ,god1 and that their prayer is heard4 ,therefore they can never truly love ,god1 nor expect any blessing from ,him1 nor truly worship ,god4 ,what else are such hearts and consciences than hell itself1 since there is nothing in them but despair1 fainting away grumbling1 discontent1 and hatred of ,god1 and yet in this hatred they invoke and worship ,god1 just as ,saul worshiped ,him ,here we appeal to all ,christian minds and to all that are experienced in trials2 they will be forced to confess and say that such great uncertainty1 such disquietude1 such torture and anxiety1 such horrible fear and doubt follow from this teaching of the adversaries who imagine that we are accounted righteous before ,god by our own works or fulfilling of the ,law which we perform1 and point us to ,queer ,street by bidding us trust not in the rich1 blessed promises of ,grace1 given us by ,christ the ,mediator1 but in our own miserable works6 ,therefore1 this conclusion stands like a rock1 yea1 like a wall1 namely1 that1 although we have begun to do the ,law1 still we are accepted with ,god and at peace with ,him1 not on account of such works of ours1 but for ,christ's sake by faith2 nor does ,god owe us everlasting life on account of these works4 ,but just as forgiveness of sin and righteousness is imputed to us for ,christ's sake1 not on account of our works1 or the ,law1 so everlasting life1 together with righteousness1 is offered us1 not on account of our works1 or of the ,law1 but for ,christ's sake as ,christ says1 ,john #f1 #dj3 ,this is the ,father's will that sent ,he1 that every one which seeth the ,son1 and believeth on ,him may have everlasting life4 ,again1 v4 #dg3 ,he that believeth on the ,son hath everlasting life4 ,now1 the adversaries should be asked at this point what advice they give to poor consciences in the hour of death3 whether they comfort consciences by telling them that they will have a blessed departure1 that they will be saved1 and have a propitiated ,god1 because of their own merits or because of ,god's grace and mercy for ,christ's sake4 ,for ,st4 ,peter ,st4 ,paul1 and saints like them cannot boast that ,god owes them eternal life for their martyrdom1 nor have they relied on their works1 but on the mercy promised in ,christ4 ,nor would it be possible that a saint1 great and high though he be1 could make a firm stand against the accusations of the divine ,law1 the great might of the devil1 the terror of death1 and1 finally1 against despair and the anguish of hell1 if he would not grasp the divine promises1 the ,gospel1 as a tree or branch in the great flood in the strong1 violent stream1 amidst the waves and billows of the anguish of death2 if he does not cling by faith to the ,word1 which proclaims grace1 and thus obtains eternal life without works1 without the ,law1 from pure grace4 ,for this doctrine alone preserves ,christian consciences in afflictions and anguish of death4 ,of these things the adversaries know nothing1 and talk of them like a blind man about color4 ,here they will say3 ,if we are to be saved by pure mercy1 what difference is there between those who are saved1 and those who are not saved8 ,if merit is of no account1 there is no difference between the evil and the good and it follows that both are saved alike4 ,this argument has moved the scholastics to invent the meritum condigni2 for there must be 7they think7 a difference between those who are saved and those who are damned4 ,we reply2 in the first place1 that everlasting life is accorded to those whom ,god esteems just1 and when they have been esteemed just1 they are become1 by that act1 the children of ,god and coheirs of ,christ1 as ,paul says1 ,rom4 #h1 #cj3 ,whom ,he justified1 them ,he also glorified4 ,hence nobody is saved except only those who believe the ,gospel4 ,but as our reconciliation with ,god is uncertain if it is to rest on our works1 and not on the gracious promise of ,god1 which cannot fail1 so1 too1 all that we expect by hope would be uncertain if it must be built on the foundation of our merits and works4 ,for the ,law of ,god ceaselessly accuses the conscience and men feel in their hearts nothing but this voice from the fiery1 flaming cloud3 ,i am the ,lord1 thy ,god2 this thou shalt do2 that thou art obliged to do2 this ,i require of thee4 ,deut4 #e1 #f ff4 ,no conscience can for a moment be at rest when the ,law and ,moses assails the heart1 before it apprehends ,christ by faith4 ,nor can it truly hope for eternal life1 unless it be pacified before4 ,for a doubting conscience flees from ,god1 despairs and cannot hope4 ,however1 hope of eternal life must be certain4 ,now1 in order that it may not be fickle1 but certain1 we must believe that we have eternal life1 not by our works or merits1 but from pure grace1 by faith in ,christ4 ,in secular affairs and in secular courts we meet with both1 mercy and justice4 ,justice is certain by the laws and the verdict rendered1 mercy is uncertain4 ,in this matter that relates to ,god the case is different2 for grace and mercy have been promised us by a certain word1 and the ,gospel is the word which commands us to believe that ,god is gracious and wishes to save us for ,christ's sake1 as the text reads1 ,john #c1 #ag3 ,god sent not ,his ,son into the world to condemn the world1 but that the world through ,him might be saved4 ,he that believeth on ,him is not condemned4 ,now1 whenever we speak of mercy1 the meaning is to be this1 that faith is required1 and it is this faith that makes the difference between those who are saved1 and those who are damned1 between those who are worthy1 and those who are unworthy4 ,for everlasting life has been promised to none but those who have been reconciled by ,christ4 ,faith1 however1 reconciles and justifies before ,god the moment we apprehend the promise by faith4 ,and throughout our entire life we are to pray ,god and be diligent1 to receive faith and to grow in faith4 ,for1 as stated before1 faith is where repentance is1 and it is not in those who walk after the flesh4 ,this faith is to grow and increase throughout our life by all manner of afflictions4 ,those who obtain faith are regenerated1 so that they lead a new life and do good works4 ,now1 just as we say that true repentance is to endure throughout our entire life1 we say1 too1 that good works and the fruits of faith must be done throughout our life1 although our works never become so precious as to be equal to the treasure of ,christ1 or to merit eternal life1 as ,christ says1 ,luke #ag1 #aj3 ,when ye shall have done all those things which are commanded you1 say1 ,we are unprofitable servants4 ,and ,st4 ,bernard truly says3 ,there is need that you must first believe that you cannot have forgiveness of sin except by the grace of ,god2 next1 that thereafter you cannot have and do any good work unless ,god grants it to you2 lastly1 that you cannot earn eternal life with your works1 though it is not given you without merit4 ,a little further on he says3 ,let no one deceive himself2 for when you rightly consider the matter1 you will undoubtedly find that you cannot meet with ten thousand him who approaches you with twenty thousand4 ,these are strong sayings of ,st4 ,bernard2 let them believe these if they will not believe us4 ,in order1 then1 that hearts may have a true certain comfort and hope1 we point them1 with ,paul1 to the divine promise of grace in ,christ1 and teach that we must believe that ,god gives us eternal life1 not on account of our works1 but for ,christ's sake1 as the ,apostle ,john says in his ,epistle1 #a1 #e1 #ab3 ,he that hath the ,son hath life1 and he that hath not the ,son of ,god hath not life4 ,part #aj ,here belongs also the declaration of ,christ1 ,luke #ag1 #aj3 ,so likewise ye1 when ye shall have done all those things which are commanded you1 say1 ,we are unprofitable servants4 ,these words clearly declare that ,god saves by mercy and on account of ,his promise1 not that it is due on account of the value of our works4 ,but at this point the adversaries play wonderfully with the words of ,christ4 ,in the first place1 they make an antistrophe and turn it against us4 ,much more1 they say1 can it be said3 ,if we have believed all things1 say1 ,we are unprofitable servants4 ,then they add that works are of no profit to ,god1 but are not without profit to us4 ,see how the puerile study of sophistry delights the adversaries1 and although these absurdities do not deserve a refutation1 nevertheless we will reply to them in a few words4 ,the antistrophe is defective4 ,for1 in the first place1 the adversaries are deceived in regard to the term faith2 because1 if it would signify that knowledge of the history which is also in the wicked and in devils1 the adversaries would be correct in arguing that faith is unprofitable when they say3 ,when we have believed all things1 say1 ,we are unprofitable servants4 ,but we are speaking1 not of the knowledge of the history1 but of confidence in the promise and mercy of ,god4 ,and this confidence in the promise confesses that we are unprofitable servants2 yea1 this confession that our works are unworthy is the very voice of faith1 as appears in this example of ,daniel1 #i1 #ah1 which we cited a little above3 ,we do not present our supplications before ,thee for our righteousnesses1 etc4 ,for faith saves because it apprehends mercy1 or the promise of grace1 even though our works are unworthy2 and1 thus understood1 namely that our works are unworthy1 the antistrophe does not injure us3 ,when ye shall have believed all things1 say1 ,we are unprofitable servants2 for that we are saved by mercy1 we teach with the entire ,church4 ,but if they mean to argue from the similar3 ,when you have done all things1 do not trust in your works1 so also1 when you have believed all things1 do not trust in the divine promise there is no connection4 ,the inference is wrong3 ,works do not help2 therefore1 faith also does not help4 ,we must give the uncultured men a homely illustration3 ,it does not follow that because a half-farthing does not help1 therefore a florin also does not help4 ,just as the florins is of much higher denomination and value than the half-farthing1 so also should it be understood that faith is much higher and more efficacious than works4 ,not that faith helps because of its worth1 but because it trusts in ,god's promises and mercy4 ,faith is strong1 not because of its worthiness1 but because of the divine promise4 ,for they are very dissimilar1 as the causes and objects of confidence in the former proposition are far dissimilar to those of the latter4 ,in the former1 confidence is confidence in our own works4 ,in the latter1 confidence is confidence in the divine promise4 ,christ1 however1 condemns confidence in our works2 ,he does not condemn confidence in ,his promise4 ,he does not wish us to despair of ,god's grace and mercy4 ,he accuses our works as unworthy1 but does not accuse the promise which freely offers mercy4 ,and here ,ambrose says well3 grace is to be acknowledged2 but nature must not be disregarded4 ,we must trust in the promise of grace and not in our own nature4 ,but the adversaries act in accordance with their custom1 and distort1 against faith1 the judgments which have been given on behalf of faith4 ,hence1 ,christ in this place forbids men to trust in their own works2 for they cannot help them4 ,on the other hand1 ,he does not forbid to trust in ,god's promise4 ,yea1 ,he requires such trust in the promise of ,god for the very reason that we are unprofitable servants and works can be of no help4 ,therefore1 the knaves have improperly applied to our trust in the divine promise the words of ,christ which treat of trust in our own worthiness4 ,this clearly reveals and defeats their sophistry4 ,may the ,lord ,christ soon put to shame the sophists who thus mutilate ,his holy ,word6 ,amen4 ,we leave1 however1 these thorny points to the schools4 ,the sophistry is plainly puerile when they interpret unprofitable servant as meaning that the works are unprofitable to ,god1 but are profitable to us4 ,yet ,christ speaks concerning that profit which makes ,god a debtor of grace to us1 although it is out of place to discuss here concerning that which is profitable or unprofitable4 ,for unprofitable servants means insufficient1 because no one fears ,god as much1 and loves ,god as much1 and believes ,god as much as he ought4 ,but let us dismiss these frigid cavils of the adversaries1 concerning which1 if at any time they are brought to the light1 prudent men will easily decide what they should judge4 ,they have found a flaw in words which are very plain and clear4 ,but every one sees that in this passage confidence in our own works is condemned4 ,let us1 therefore1 hold fast to this which the ,church confesses1 namely1 that we are saved by mercy4 ,and lest any one may here think3 ,if we are to be saved by mercy1 hope will be uncertain1 if in those who obtain salvation nothing precedes by which they may be distinguished from those who do not obtain it1 we must give him a satisfactory answer4 ,for the scholastics1 moved by this reason1 seem to have devised the meritum condigni4 ,for this consideration can greatly exercise the human mind4 ,we will therefore reply briefly4 ,for the very reason that hope may be sure1 for the very reason that there may be an antecedent distinction between those who obtain salvation1 and those who do not obtain it1 it is necessary firmly to hold that we are saved by mercy4 ,when this is expressed thus unqualifiedly1 it seems absurd4 ,for in civil courts and in human judgment1 that which is of right or of debt is certain1 and mercy is uncertain4 ,but the matter is different with respect to ,god's judgment2 for here mercy has a clear and certain promise and command from ,god4 ,for the ,gospel is properly that command which enjoins us to believe that ,god is propitious to us for ,christ's sake4 ,for ,god sent not ,his ,son into the world to condemn the world1 but that the world through ,him might be saved1 ,john #c1 #ag4 #ah4 ,as often1 therefore1 as mercy is spoken of1 faith in the promise must be added2 and this faith produces sure hope1 because it relies upon the ,word and command of ,god4 ,if hope would rely upon works1 then1 indeed1 it would be uncertain1 because works cannot pacify the conscience1 as has been said above frequently4 ,and this faith makes a distinction between those who obtain salvation1 and those who do not obtain it4 ,faith makes the distinction between the worthy and the unworthy1 because eternal life has been promised to the justified2 and faith justifies4 ,but here again the adversaries will cry out that there is no need of good works if they do not merit eternal life4 ,these calumnies we have refuted above4 ,of course1 it is necessary to do good works4 ,we say that eternal life has been promised to the justified4 ,but those who walk according to the flesh retain neither faith nor righteousness4 ,we are for this very end justified1 that1 being righteous we may begin to do good works and to obey ,god's ,law4 ,we are regenerated and receive the ,holy ,ghost for the very end that the new life may produce new works1 new dispositions1 the fear and love of ,god1 hatred of concupiscence1 etc4 ,this faith of which we speak arises in repentance1 and ought to be established and grow in the midst of good works1 temptations1 and dangers1 so that we may continually be the more firmly persuaded that ,god for ,christ's sake cares for us1 forgives us1 hears us4 ,this is not learned with out many and great struggles4 ,how often is conscience aroused1 how often does it incite even to despair when it brings to view sins1 either old or new1 or the impurity of our nature6 ,this handwriting is not blotted out without a great struggle1 in which experience testifies what a difficult matter faith is4 ,and while we are cheered in the midst of the terrors and receive consolation1 other spiritual movements at the same time grow1 the knowledge of ,god1 fear of ,god1 hope1 love of ,god2 and we are regenerated1 as ,paul says1 ,col4 #c1 #aj and #b ,cor4 #c1 #ah1 in the knowledge of ,god1 and1 beholding the glory of the ,lord1 are changed into the same image1 i4e41 we receive the true knowledge of ,god1 so that we truly fear ,him1 truly trust that we are cared for and that we are heard by ,him4 ,this regeneration is1 as it were1 the beginning of eternal life1 as ,paul says1 ,rom4 #h1 #aj3 ,if ,christ be in you1 the body is dead because of sin2 but the ,spirit is life because of righteousness4 ,and #b ,cor4 #e1 #b4 #c3 ,we are clothed upon1 if so be that1 being clothed1 we shall not be found naked4 ,from these statements the candid reader can judge that we certainly require good works1 since we teach that this faith arises in repentance1 and in repentance ought continually to increase2 and in these matters we place ,christian and spiritual perfection1 if repentance and faith grow together in repentance4 ,this can be better understood by the godly than those things which are taught by the adversaries concerning contemplation or perfection4 ,just as1 however1 justification pertains to faith1 so also life eternal pertains to faith4 ,and ,peter says1 #a ,pet4 #a1 #i3 ,receiving the end1 or fruit1 of your faith1 the salvation of your souls4 ,for the adversaries confess that the justified are children of ,god and coheirs of ,christ4 ,afterwards works1 because on account of faith they please ,god1 merit other bodily and spiritual rewards4 ,for there will be distinctions in the glory of the saints4 ,but here the adversaries reply that eternal life is called a reward1 and that therefore it is merited de condigno by good works4 ,we reply briefly and plainly3 ,paul1 ,rom4 #f1 #bc1 calls eternal life a gift1 because by the righteousness presented for ,christ's sake1 we are made at the same time sons of ,god and coheirs of ,christ1 as ,john says1 #c1 #cf3 ,he that believeth on the ,son hath everlasting life4 ,and ,augustine says1 as also do very many others who follow him3 ,god crowns ,his gifts in us4 ,elsewhere indeed1 ,luke #e1 #bc1 it is written3 ,your reward is great in heaven4 ,if these passages seem to the adversaries to conflict1 they themselves may explain them4 ,but they are not fair judges2 for they omit the word gift4 ,they omit also the sources of the entire matter the chief part1 how we are justified before ,god1 also that ,christ remains at all times the ,mediator1 and they select the word reward1 and most harshly interpret this not only against ,scripture1 but also against the usage of the language4 ,hence they infer that inasmuch as it is called a reward1 our works1 therefore1 are such that they ought to be a price for which eternal life is due4 ,they are1 therefore1 worthy of grace and life eternal1 and do not stand in need of mercy1 or of ,christ as ,mediator1 or of faith4 ,this logic is altogether new2 we hear the term reward1 and therefore are to infer that there is no need of ,christ as ,mediator1 or of faith having access to ,god for ,christ's sake1 and not for the sake of our works6 ,who does not see that these are anacoluthons8 ,we do not contend concerning the term reward4 ,we dispute concerning this matter1 namely1 whether good works are of themselves worthy of grace and of eternal life1 or whether they please only on account of faith1 which apprehends ,christ as ,mediator4 ,our adversaries not only ascribe this to works1 namely1 that they are worthy of grace and of eternal life1 but they also state falsely that they have superfluous merits1 which they can grant to others1 and by which they can justify others1 as when monks sell the merits of their orders to others4 ,these monstrosities they heap up in the manner of ,chrysippus1 where this one word reward is heard1 namely3 ,it is called a reward1 and therefore we have works which are a price for which a reward is due2 therefore works please by themselves1 and not for the sake of ,christ as ,mediator4 ,and since one has more merits than another1 therefore some have superfluous merits4 ,and those who merit them can bestow these merits upon others4 ,stop1 reader2 you have not the whole of this sorites4 ,for certain sacraments of this donation must be added2 the hood is placed upon the dead4 ,as the ,barefooted monks and other orders have shamelessly done in placing the hoods of their orders upon dead bodies4 ,by such accumulations the blessings brought us in ,christ1 and the righteousness of faith have been obscured4 ,these are acute and strong arguments1 all of which they can spin from the single word reward1 whereby they obscure ,christ and faith4 ,we are not agitating an idle logomachy concerning the term reward but this great1 exalted1 most important matter1 namely1 where ,christian hearts are to find true and certain consolation2 again1 whether our works can give consciences rest and peace2 again1 whether we are to believe that our works are worthy of eternal life1 or whether that is given us for ,christ's sake4 ,these are the real questions regarding these matters2 if consciences are not rightly instructed concerning these1 they can have no certain comfort4 ,however1 we have stated clearly enough that good works do not fulfil the ,law1 that we need the mercy of ,god1 that by faith we are accepted with ,god1 that good works1 be they ever so precious1 even if they were the works of ,st4 ,paul himself1 cannot bring rest to the conscience4 ,from all this it follows that we are to believe that we obtain eternal life through ,christ by faith1 not on account of our works1 or of the ,law4 ,but what do we say of the reward which ,scripture mentions8 ,if the adversaries will concede that we are accounted righteous by faith because of ,christ1 and that good works please ,god because of faith1 we will not afterwards contend much concerning the term reward4 ,we confess that eternal life is a reward1 because it is something due on account of the promise1 not on account of our merits4 ,for the justification has been promised1 which we have above shown to be properly a gift of ,god2 and to this gift has been added the promise of eternal life1 according to ,rom4 #h1 #cj3 ,whom ,he justified1 them ,he also glorified4 ,here belongs what ,paul says1 #b ,tim4 #d1 #h3 ,there is laid up for me a crown of righteousness which the ,lord1 the righteous ,judge1 shall give me4 ,for the crown is due the justified because of the promise4 ,and this promise saints should know1 not that they may labor for their own profit1 for they ought to labor for the glory of ,god2 but in order that they may not despair in afflictions1 they should know ,god's will1 that ,he desires to aid1 to deliver1 to protect them4 ,just as the inheritance and all possessions of a father are given to the son1 as a rich compensation and reward for his obedience1 and yet the son receives the inheritance1 not on account of his merit1 but because the father1 for the reason that he is his father1 wants him to have it4 ,therefore it is a sufficient reason why eternal life is called a reward1 because thereby the tribulations which we suffer1 and the works of love which we do1 are compensated1 although we have not deserved it4 ,for there are two kinds of compensation3 one1 which we are obliged1 the other1 which we are not obliged1 to render4 ,i4e41 when the emperor grants a servant a principality1 he therewith compensates the servant's work2 and yet the work is not worth the principality1 but the servant acknowledges that he has received a gracious lien4 ,thus ,god does not owe us eternal life1 still1 when ,he grants it to believers for ,christ's sake1 that is a compensation for our sufferings and works4 ,although the perfect hear the mention of penalties and rewards in one way1 and the weak hear it in another way2 for the weak labor for the sake of their own advantage4 ,and yet the preaching of rewards and punishments is necessary4 ,in the preaching of punishments the wrath of ,god is set forth1 and therefore this pertains to the preaching of repentance4 ,in the preaching of rewards1 grace is set forth4 ,and just as ,scripture1 in the mention of good works1 often embraces faith1--for it wishes righteousness of the heart to be included with the fruits1--so sometimes it offers grace together with other rewards as in ,is4 #eh1 #h f41 and frequently in other places in the prophets4 ,we also confess what we have often testified1 that1 although justification and eternal life pertain to faith1 nevertheless good works merit other bodily and spiritual rewards which are rendered both in this life and after this life2 for ,god defers most rewards until ,he glorifies saints after this life1 because ,he wishes them in this life to be exercised in mortifying the old man and degrees of rewards1 according to #a ,cor4 #c1 #h3 ,every man shall receive his own reward according to his own labor4 ,for the blessed will have reward1 one higher than the other4 ,this difference merit makes1 according as it pleases ,god2 and it is merit1 because they do these good works whom ,god has adopted as children and heirs4 ,for thus they have merit which is their own and peculiar as one child with respect to another4 ,for the righteousness of the ,gospel1 which has to do with the promise of grace1 freely receives justification and quickening4 ,but the fulfilling of the ,law1 which follows faith1 has to do with the ,law1 in which a reward is offered and is due1 not freely1 but according to our works4 ,but those who merit this are justified before they do the ,law4 ,therefore as ,paul says1 ,col4 #a1 #ac2 ,rom4 #h1 #ag1 they have before been translated into the kingdom of ,god's ,son1 and been made joint-heirs with ,christ4 ,but as often as mention is made of merit1 the adversaries immediately transfer the matter from other rewards to justification1 although the ,gospel freely offers justification on account of ,christ's merits and not of our own2 and the merits of ,christ are communicated to us by faith4 ,but works and afflictions merit1 not justification1 but other remunerations1 as the reward is offered for the works in these passages3 ,he which soweth sparingly shall reap also sparingly1 and he which soweth bountifully shall reap also bountifully1 #b ,cor4 #i1 #f4 ,here clearly the measure of the reward is connected with the measure of the work4 ,honor thy father and thy mother1 that thy days may be long upon the land1 ,ex4 #bj1 #ab4 ,also here the ,law offers a reward to a certain work4 ,although1 therefore1 the fulfilling of the ,law merits a reward1 for a reward properly pertains to the ,law1 yet we ought to be mindful of the ,gospel1 which freely offers justification for ,christ's sake4 ,we neither observe the ,law nor can observe it1 before we have been reconciled to ,god1 justified1 and regenerated4 ,neither would this fulfilling of the ,law please ,god1 unless we would be accepted on account of faith4 ,and because men are accepted on account of faith1 for this very reason the inchoate fulfilling of the ,law pleases1 and has a reward in this life and after this life4 ,concerning the term reward1 very many other remarks might here be made derived from the nature of the ,law1 which as they are too extensive1 must be explained in another connection4 ,but the adversaries urge that it is the prerogative of good works to merit eternal life1 because ,paul says1 ,rom4 #b1 #e3 ,who will render to every one according to his works4 ,likewise v4 #aj3 ,glory1 honor1 and peace to every man that worketh good4 ,john #f1 #bi3 ,they that have done good shall come forth unto the resurrection of life4 ,matt4 #be #cf3 ,i was an hungred and ye gave ,me meat etc4 ,in these and all similar passages in which works are praised in the ,scriptures1 it is necessary to understand not only outward works1 but also the faith of the heart1 because ,scripture does not speak of hypocrisy1 but of the righteousness of the heart with its fruits4 ,moreover1 as often as mention is made of the ,law and of works1 we must know that ,christ as ,mediator is not to be excluded4 ,for ,he is the end of the ,law1 and ,he ,himself says1 ,john #af1 #e3 ,without ,me ye can do nothing4 ,according to this rule we have said above that all passages concerning works can be judged4 ,wherefore1 when eternal life is granted to works1 it is granted to those who have been justified1 because no men except justified men1 who are led by the ,spirit of ,christ1 can do good works2 and without faith and ,christ1 as ,mediator1 good works do not please1 according to ,heb4 #aa1 #f3 ,without faith it is impossible to please ,god4 ,when ,paul says3 ,he will render to every one according to his works1 not only the outward work ought to be understood1 but all righteousness or unrighteousness4 ,so3 ,glory to him that worketh good1 i4e41 to the righteous4 ,ye gave ,me meat1 is cited as the fruit and witness of the righteousness of the heart and of faith1 and therefore eternal life is rendered to righteousness4 ,there it must certainly be acknowledged that ,christ means not only the works1 but that ,he desires to have the heart1 which ,he wishes to esteem ,god aright1 and to believe correctly concerning ,him1 namely1 that it is through mercy that it is pleasing to ,god4 ,therefore ,christ teaches that everlasting life will be given the righteous1 as ,christ says3 ,the righteous shall go into everlasting life4 ,in this way ,scripture1 at the same time with the fruits1 embraces the righteousness of the heart4 ,and it often names the fruits1 in order that it may be better understood by the inexperienced1 and to signify that a new life and regeneration1 and not hypocrisy1 are required4 ,but regeneration occurs1 by faith1 in repentance4 ,no sane man can judge otherwise1 neither do we here affect any idle subtilty1 so as to separate the fruits from the righteousness of the heart2 if the adversaries would only have conceded that the fruits please because of faith1 and of ,christ as ,mediator1 and that by themselves they are not worthy of grace and of eternal life4 ,for in the doctrine of the adversaries we condemn this1 that in such passages of ,scripture1 understood either in a philosophical or a ,jewish manner1 they abolish the righteousness of faith1 and exclude ,christ as ,mediator4 ,from these passages they infer that works merit grace1 sometimes de congruo1 and at other times de condigno1 namely1 when love is added2 i4e41 that they justify1 and because they are righteousness they are worthy of eternal life4 ,this error manifestly abolishes the righteousness of faith1 which believes that we have access to ,god for ,christ's sake1 not for the sake of our works1 and that through ,christ1 as ,priest and ,mediator1 we are led to the ,father1 and have a reconciled ,father1 as has been sufficiently said above4 ,and this doctrine concerning the righteousness of faith is not to be neglected in the ,church of ,christ1 because without it the office of ,christ cannot be considered1 and the doctrine of justification that is left is only a doctrine of the ,law4 ,but we should retain the ,gospel1 and the doctrine concerning the promise1 granted for ,christ's sake4 ,we are here not seeking an unnecessary subtilty1 but there is a great reason why we must have a reliable account as regards these questions4 ,for as soon as we concede to the adversaries that works merit eternal life1 they spin from this concession the awkward teaching that we are able to keep the ,law of ,god1 that we are not in need of mercy1 that we are righteous before ,god1 that is1 accepted with ,god by our works1 not for the sake of ,christ1 that we can also do works of supererogations namely1 more than the ,law requires4 ,thus the entire teaching concerning faith is suppressed4 ,however1 if there is to be and abide a ,christian ,church1 the pure teaching concerning ,christ1 concerning the righteousness of faith1 must surely be preserved4 ,therefore we must fight against these great pharisaical errors1 in order that we redeem the name of ,christ and the honor of the ,gospel and of ,christ1 and preserve for ,christian hearts a true1 permanent1 certain consolation4 ,for how is it possible that a heart or conscience can obtain rest1 or hope for salvation1 when in afflictions and in the anguish of death our works in the judgment and sight of ,god utterly become dust1 unless it becomes certain by faith that men are saved by mercy1 for ,christ's sake1 and not for the sake of their works1 their fulfilling of the ,law8 ,and1 indeed1 ,st4 ,laurentius1 when placed on the gridiron1 and being tortured for ,christ's sake did not think that by this work he was perfectly and absolutely fulfilling the ,law1 that he was without sin1 that he did not need ,christ as ,mediator and the mercy of ,god4 ,he rested his case1 indeed1 with the prophet1 who says3 ,enter not into judgment with ,thy servant2 for in ,thy sight shall no man living be justified1 ,ps4 #adc1 #b4 ,nor did ,st4 ,bernard boast that his works were worthy of eternal life1 when he says3 ,perdite vixi1 ,i have led a sinful life1 etc4 ,but he boldly comforts himself1 clings to the promise of grace1 and believes that he has remission of sins and life eternal for ,christ's sake1 just as ,psalm #cb1 #a teaches3 ,blessed is he whose transgression is forgiven1 whose sin is covered4 ,and ,paul says1 ,rom4 #d1 #f3 ,david also describeth the blessedness of the man to whom ,god imputeth righteousness without works4 ,paul1 then1 says that he is blessed to whom righteousness is imputed through faith in ,christ1 even though he have not performed any good works4 ,that is the true1 permanent consolation1 by which hearts and consciences can be confirmed and encouraged1 namely that for ,christ's sake1 through faith1 the remission of sins1 righteousness1 and life eternal are given us4 ,now1 if passages which treat of works are understood in such a manner as to comprise faith1 they are not opposed to our doctrine4 ,and1 indeed1 it is necessary always to add faith1 so as not to exclude ,christ as ,mediator4 ,but the fulfilment of the ,law follows faith2 for the ,holy ,ghost is present1 who renews life4 ,let this suffice concerning this article4 ,we are not1 therefore1 on this topic contending with the adversaries concerning a small matter4 ,we are not seeking out idle subtilties when we find fault with them for teaching that we merit eternal life by works1 while that faith is omitted which apprehends ,christ as ,mediator4 ,for of this faith which believes that for ,christ's sake the ,father is propitious to us there is not a syllable in the scholastics4 ,everywhere they hold that we are accepted and righteous because of our works1 wrought either from reason1 or certainly wrought by the inclination of that love concerning which they speak4 ,and yet they have certain sayings1 maxims1 as it were1 of the old writers1 which they distort in interpreting4 ,in the schools the boast is made that good works please on account of grace1 and that confidence must be put in ,god's grace4 ,here they interpret grace as a habit by which we love ,god1 as though1 indeed1 the ancients meant to say that we ought to trust in our love1 of which we certainly experience how small and how impure it is4 ,although it is strange how they bid us trust in love1 since they teach us that we are not able to know whether it be present4 ,why do they not here set forth the grace1 the mercy of ,god toward us8 ,and as often as mention is made of this1 they ought to add faith4 ,for the promise of ,god's mercy1 reconciliation1 and love towards us is not apprehended unless by faith4 ,with this view they would be right in saying that we ought to trust in grace1 that good works please because of grace1 when faith apprehends grace4 ,in the schools the boast is also made that our good works avail by virtue of ,christ's passion4 ,well said6 ,but why add nothing concerning faith8 ,for ,christ is a propitiation1 as ,paul1 ,rom4 #c1 #be1 says1 through faith4 ,when timid consciences are comforted by faith1 and are convinced that our sins have been blotted out by the death of ,christ1 and that ,god has been reconciled to us on account of ,christ's suffering1 then1 indeed1 the suffering of ,christ profits us4 ,if the doctrine concerning faith be omitted1 it is said in vain that works avail by virtue of ,christ's passion4 ,and very many other passages they corrupt in the schools because they do not teach the righteousness of faith and because they understand by faith merely a knowledge of the history or of dogmas1 and do not understand by it that virtue which apprehends the promise of grace and of righteousness1 and which quickens hearts in the terrors of sin and of death4 ,when ,paul says1 ,rom4 #aj1 #aj3 ,with the heart man believeth unto righteousness1 and with the mouth confession is made unto salvation1 we think that the adversaries acknowledge here that confession justifies or saves1 not ex opere operato1 but only on account of the faith of the heart4 ,and ,paul thus says that confession saves1 in order to show what sort of faith obtains eternal life2 namely1 that which is firm and active4 ,that faith1 however1 which does not manifest itself in confession is not firm4 ,thus other good works please on account of faith1 as also the prayers of the ,church ask that all things may be accepted for ,christ's sake4 ,they likewise ask all things for ,christ's sake4 ,for it is manifest that at the close of prayers this clause is always added3 ,through ,christ1 our ,lord4 ,accordingly1 we conclude that we are justified before ,god1 are reconciled to ,god and regenerated by faith1 which in repentance apprehends the promise of grace1 and truly quickens the terrified mind1 and is convinced that for ,christ's sake ,god is reconciled and propitious to us4 ,and through this faith1 says ,peter1 #a ,ep4 #a1 #e1 we are kept unto salvation ready to be revealed4 ,the knowledge of this faith is necessary to ,christians1 and brings the most abundant consolation in all afflictions1 and displays to us the office of ,christ because those who deny that men are justified by faith1 and deny that ,christ is ,mediator and ,propitiator1 deny the promise of grace and the ,gospel4 ,they teach only the doctrine either of reason or of the ,law concerning justification4 ,we have shown the origin of this case1 so far as can here be done1 and have explained the objections of the adversaries4 ,good men1 indeed1 will easily judge these things1 if they will think1 as often as a passage concerning love or works is cited1 that the ,law cannot be observed without ,christ1 and that we cannot be justified from the ,law1 but from the ,gospel1 that is1 from the promise of the grace promised in ,christ4 ,and we hope that this discussion1 although brief1 will be profitable to good men for strengthening faith1 and teaching and comforting conscience4 ,for we know that those things which we have said are in harmony with the prophetic and apostolic ,scriptures1 with the holy ,fathers1 ,ambrose1 ,augustine and very many others1 and with the whole ,church of ,christ1 which certainly confesses that ,christ is ,propitiator and ,justifier4 ,nor are we immediately to judge that the ,roman ,church agrees with everything that the ,pope1 or cardinals1 or bishops1 or some of the theologians1 or monks approve4 ,for it is manifest that to most of the pontiffs their own authority is of greater concern than the ,gospel of ,christ4 ,and it has been ascertained that most of them are openly ,epicureans4 ,it is evident that theologians have mingled with ,christian doctrine more of philosophy than was sufficient4 ,nor ought their influence to appear so great that it will never be lawful to dissent from their disputations1 because at the same time many manifest errors are found among them1 such as1 that we are able from purely natural powers to love ,god above all things4 ,this dogma1 although it is manifestly false1 has produced many other errors4 ,for the ,scriptures the holy ,fathers1 and the judgments of all the godly everywhere make reply4 ,therefore1 even though ,popes1 or some theologians1 and monks in the ,church have taught us to seek remission of sins1 grace1 and righteousness through our own works1 and to invent new forms of worship1 which have obscured the office of ,christ1 and have made out of ,christ not a ,propitiator and ,justifier1 but only a ,legislator1 nevertheless the knowledge of ,christ has always remained with some godly persons4 ,scripture1 moreover1 has predicted that the righteousness of faith would be obscured in this way by human traditions and the doctrine of works4 ,just as ,paul often complains 7cf4 ,gal4 #d1 #i2 #e1 #g2 ,col4 #b1 #h1 #af sq42 #a ,tim4 #d1 #b sq41 etc47 that there were even at that time those who1 instead of the righteousness of faith1 taught that men were reconciled to ,god and justified by their own works and own acts of worship1 and not by faith for ,christ's sake2 because men judge by nature that ,god ought to be appeased by works4 ,nor does reason see a righteousness other than the righteousness of the ,law1 understood in a civil sense4 ,accordingly1 there have always existed in the world some who have taught this carnal righteousness alone to the exclusion of the righteousness of faith2 and such teachers will also always exist4 ,the same happened among the people of ,israel4 ,the greater part of the people thought that they merited remission of sins by their works they accumulated sacrifices and acts of worship4 ,on the contrary1 the prophets1 in condemnation of this opinion1 taught the righteousness of faith4 ,and the occurrences among the people of ,israel are illustrations of those things which were to occur in the ,church4 ,therefore1 let the multitude of the adversaries1 who condemn our doctrine1 not disturb godly minds4 ,for their spirit can easily be judged1 because in some articles they have condemned truth that is so clear and manifest that their godlessness appears openly4 ,for the bull of ,leo ,x condemned a very necessary article1 which all ,christians should hold and believe1 namely1 that we ought to trust that we have been absolved not because of our contrition1 but because of ,christ's word1 ,matt4 #af1 #ai3 ,whatsoever thou shalt bind1 etc4 ,and now1 in this assembly1 the authors of the ,confutation have in clear words condemned this1 namely1 that we have said that faith is a part of repentance1 by which we obtain remission of sins1 and overcome the terrors of sin1 and conscience is rendered pacified4 ,who1 however1 does not see that this article that by faith we obtain the remission of sins1 is most true1 most certain1 and especially necessary to all ,christians8 ,who to all posterity1 hearing that such a doctrine has been condemned1 will judge that the authors of this condemnation had any knowledge of ,christ8 ,and concerning their spirit1 a conjecture can be made from the unheard-of cruelty1 which it is evident that they have hitherto exercised towards most good men4 ,and in this assembly we have heard that a reverend father1 when opinions concerning our ,confession were expressed1 said in the senate of the ,empire that no plan seemed to him better than to make a reply written in blood to the ,confession which we had presented written in ink4 ,what more cruel would ,phalaris say8 ,therefore some princes also have judged this expression unworthy to be spoken in such a meeting4 ,wherefore1 although the adversaries claim for themselves the name of the ,church1 nevertheless we know that the ,church of ,christ is with those who teach the ,gospel of ,christ1 not with those who defend wicked opinions contrary to the ,gospel1 as the ,lord says1 ,john #aj1 #ba3 ,my sheep hear ,my voice4 ,and ,augustine says3 ,the question is1 ,where is the ,church6 ,what1 therefore1 are we to do8 ,are we to seek it in our own words or in the words of its ,head our ,lord ,jesus ,christ8 ,i think that we ought to seek it in the words of ,him who is ,truth1 and who knows ,his own body best4 ,hence the judgments of our adversaries will not disturb us1 since they defend human opinions contrary to the ,gospel1 contrary to the authority of the holy ,fathers1 who have written in the ,church1 and contrary to the testimonies of godly minds4 ,part #aa ,articles ,,vii and ,,viii3 ,of the ,church4 ,the ,seventh ,article of our ,confession1 in which we said that the ,church is the congregation of saints1 they have condemned and have added a long disquisition1 that the wicked are not to be separated from the ,church1 since ,john has compared the ,church to a threshing-floor on which wheat and chaff are heaped together1 ,matt4 #c1 #ab1 and ,christ has compared it to a net in which there are both good and bad fishes1 ,matt4 #ac1 #dg4 ,it is1 verily1 a true saying1 namely1 that there is no remedy against the attacks of the slanderer4 ,nothing can be spoken with such care that it can escape detraction4 ,for this reason we have added the ,eighth ,article1 lest any one might think that we separate the wicked and hypocrites from the outward fellowship of the ,church1 or that we deny efficacy to ,sacraments administered by hypocrites or wicked men4 ,therefore there is no need here of a long defense against this slander4 ,the ,eighth ,article is sufficient to exculpate us4 ,for we grant that in this life hypocrites and wicked men have been mingled with the ,church1 and that they are members of the ,church according to the outward fellowship of the signs of the ,church1 i4e41 of ,word1 profession1 and ,sacraments1 especially if they have not been excommunicated4 ,neither are the ,sacraments without efficacy for the reason that they are administered by wicked men2 yea1 we can even be right in using the ,sacraments administered by wicked men4 ,for ,paul also predicts1 #b ,thess4 #b1 #d1 that ,antichrist will sit in the temple of ,god1 i4e41 he will rule and bear office in the ,church4 ,but the ,church is not only the fellowship of outward objects and rites1 as other governments1 but it is originally a fellowship of faith and of the ,holy ,ghost in hearts4 ,the ,christian ,church consists not alone in fellowship of outward signs1 but it consists especially in inward communion of eternal blessings in the heart1 as of the ,holy ,ghost1 of faith1 of the fear and love of ,god2 which fellowship nevertheless has outward marks so that it can be recognized1 namely1 the pure doctrine of the ,gospel1 and the administration of the ,sacraments in accordance with the ,gospel of ,christ4 ,namely1 where ,god's ,word is pure1 and the ,sacraments are administered in conformity with the same1 there certainly is the ,church1 and there are ,christians4 ,and this ,church alone is called the body of ,christ1 which ,christ renews ,christ is its ,head1 and sanctifies and governs by ,his ,spirit1 as ,paul testifies1 ,eph4 #a1 #bb sq41 when he says3 ,and gave ,him to be the ,head over all things to the ,church1 which is ,his body1 the fulness of ,him that filleth all in all4 ,wherefore1 those in whom ,christ does not act through ,his ,spirit are not the members of ,christ4 ,this1 too1 the adversaries acknowledge1 namely1 that the wicked are dead members of the ,church4 ,therefore we wonder why they have found fault with our description our conclusion concerning ,church which speaks of living members4 ,neither have we said anything new4 ,paul has defined the ,church precisely in the same way1 ,eph4 #f1 #be f41 that it should be cleansed in order to be holy4 ,and he adds the outward marks1 the ,word and ,sacraments4 ,for he says thus3 ,christ also loved the ,church1 and gave himself for it1 that ,he might sanctify and cleanse it with the washing of water by the ,word1 that ,he might present it to ,himself a glorious ,church1 not having spot1 or wrinkle1 or any such thing1 but that it should be holy and without blemish4 ,in the ,confession we have presented this sentence almost in the very words4 ,thus also the ,church is defined by the article in the ,creed which teaches us to believe that there is a holy ,catholic ,church4 ,the wicked indeed are not a holy ,church4 ,and that which follows1 namely1 the communion of saints1 seems to be added in order to explain what the ,church signifies1 namely1 the congregation of saints1 who have with each other the fellowship of the same ,gospel or doctrine who confess one ,gospel1 have the same knowledge of ,christ and of the same ,holy ,ghost1 who renews1 sanctifies1 and governs their hearts4 ,and this article has been presented for a necessary reason4 ,the article of the ,church ,catholic or ,universal1 which is gathered together from every nation under the sun1 is very comforting and highly necessary4 ,we see the infinite dangers which threaten the destruction of the ,church4 ,in the ,church itself1 infinite is the multitude of the wicked who oppress it despise1 bitterly hate1 and most violently persecute the ,word1 as1 e4g41 the ,turks1 ,mohammedans1 other tyrants1 heretics1 etc4 ,for this reason the true teaching and the ,church are often so utterly suppressed and disappear1 as if there were no ,church which has happened under the papacy1 it often seems that the ,church has completely perished4 ,therefore1 in order that we may not despair1 but may know that the ,church will nevertheless remain until the end of the world1 likewise that we may know that1 however great the multitude of the wicked is1 yet the ,church which is ,christ's bride exists1 and that ,christ affords those gifts which ,he has promised to the ,church1 to forgive sins1 to hear prayer1 to give the ,holy ,ghost1 this article in the ,creed presents us these consolations4 ,and it says church ,catholic1 in order that we may not understand the ,church to be an outward government of certain nations that the ,church is like any other external polity1 bound to this or that land1 kingdom1 or nation1 as the ,pope of ,rome will say1 but rather men scattered throughout the whole world here and there in the world1 from the rising to the setting of the sun1 who agree concerning the ,gospel1 and have the same ,christ1 the same ,holy ,ghost1 and the same ,sacraments1 whether they have the same or different human traditions4 ,and the gloss upon the ,decrees says that the ,church in its wide sense embraces good and evil2 likewise1 that the wicked are in the ,church only in name1 not in fact2 but that the good are in the ,church both in fact and in name4 ,and to this effect there are many passages in the ,fathers4 ,for ,jerome says3 ,the sinner1 therefore1 who ,has been soiled with any blotch cannot be called a member of the ,church of ,christ1 neither can he be said to be subject to ,christ4 ,although1 therefore1 hypocrites and wicked men are members of this true ,church according to outward rites titles and offices1 yet when the ,church is defined1 it is necessary to define that which is the living body of ,christ1 and which is in name and in fact the ,church which is called the body of ,christ1 and has fellowship not alone in outward signs1 but has gifts in the heart1 namely1 the ,holy ,ghost and faith4 ,and for this there are many reasons4 ,for it is necessary to understand what it is that principally makes us members1 and that1 living members1 of the ,church4 ,if we will define the ,church only as an outward polity of the good and wicked1 men will not understand that the kingdom of ,christ is righteousness of heart and the gift of the ,holy ,ghost that the kingdom of ,christ is spiritual1 as nevertheless it is1 that therein ,christ inwardly rules1 strengthens1 and comforts hearts1 and imparts the ,holy ,ghost and various spiritual gifts1 but they will judge that it is only the outward observance of certain forms of worship and rites4 ,likewise1 what difference will there be between the people of the ,law and the ,church if the ,church is an outward polity8 ,but ,paul distinguishes the ,church from the people of the ,law thus1 that the ,church is a spiritual people1 i4e41 that it has been distinguished from the heathen not by civil rites not in the polity and civil affairs1 but that it is the true people of ,god1 regenerated by the ,holy ,ghost4 ,among the people of the ,law1 apart from the promise of ,christ1 also the carnal seed all those who by nature were born ,jews and ,abraham's seed had promises concerning corporeal things1 of government1 etc4 ,and because of these even the wicked among them were called the people of ,god1 because ,god had separated this carnal seed from other nations by certain outward ordinances and promises2 and yet1 these wicked persons did not please ,god4 ,but the ,gospel which is preached in the ,church brings not merely the shadow of eternal things1 but the eternal things themselves1 the ,holy ,ghost and righteousness1 by which we are righteous before ,god4 ,but every true ,christian is even here upon earth partaker of eternal blessings1 even of eternal comfort1 of eternal life1 and of the ,holy ,ghost1 and of righteousness which is from ,god1 until he will be completely saved in the world to come4 ,therefore1 only those are the people1 according to the ,gospel1 who receive this promise of the ,spirit4 ,besides1 the ,church is the kingdom of ,christ1 distinguished from the kingdom of the devil4 ,it is certain1 however1 that the wicked are in the power of the devil1 and members of the kingdom of the devil1 as ,paul teaches1 ,eph4 #b1 #b1 when he says that the devil now worketh in the children of disobedience4 ,and ,christ says to the ,pharisees1 who certainly had outward fellowship with the ,church1 i4e41 with the saints among the people of the ,law 7for they held office1 sacrificed1 and taught73 ,ye are of your father1 the devil1 ,john #h1 #dd4 ,therefore1 the ,church1 which is truly the kingdom of ,christ is properly the congregation of saints4 ,for the wicked are ruled by the devil1 and are captives of the devil2 they are not ruled by the ,spirit of ,christ4 ,but what need is there of words in a manifest matter8 ,however1 the adversaries contradict the plain truth4 ,if the ,church1 which is truly the kingdom of ,christ1 is distinguished from the kingdom of the devil1 it follows necessarily that the wicked1 since they are in the kingdom of the devil1 are not the ,church2 although in this life1 because the kingdom of ,christ has not yet been revealed2 they are mingled with the ,church1 and hold offices as teachers1 and other offices in the ,church4 ,neither are the wicked the kingdom of ,christ1 for the reason that the revelation has not yet been made4 ,for that is always the kingdom which ,he quickens by ,his ,spirit1 whether it be revealed or be covered by the cross2 just as ,he who has now been glorified is the same ,christ who was before afflicted4 ,and with this clearly agree the parables of ,christ1 who says1 ,matt4 #ac1 #ch1 that the good seed are the children of the kingdom1 but the tares are the children of the ,wicked ,one4 ,the field1 ,he says1 is the world1 not the ,church4 ,thus ,john ,matt4 #c1ab3 ,he will throughly purge ,his floor1 and gather ,his wheat into the garner2 but ,he will burn up the chaff speaks concerning the whole race of the ,jews1 and says that it will come to pass that the true ,church will be separated from that people4 ,therefore1 this passage is more against the adversaries than in favor of them1 because it shows that the true and spiritual people is to be separated from the carnal people4 ,christ also speaks of the outward appearance of the ,church when ,he says1 ,matt4 #ac1 #dg3 ,the kingdom of heaven is like unto a net1 likewise1 to ten virgins2 and ,he teaches that the ,church has been covered by a multitude of evils1 in order that this stumbling-block may not offend the pious2 likewise1 in order that we may know that the ,word and ,sacraments are efficacious even when administered by the wicked4 ,and meanwhile ,he teaches that these godless men1 although they have the fellowship of outward signs1 are nevertheless not the true kingdom of ,christ and members of ,christ2 for they are members of the kingdom of the devil4 ,neither1 indeed1 are we dreaming of a ,platonic state1 as some wickedly charge1 but we say that this ,church exists1 namely1 the truly believing and righteous men scattered throughout the whole world ,we are speaking not of an imaginary ,church1 which is to be found nowhere2 but we say and know certainly that this ,church1 wherein saints live1 is and abides truly upon earth2 namely1 that some of ,god's children are here and there in all the world1 in various kingdoms1 islands1 lands1 and cities1 from the rising of the sun to its setting1 who have truly learned to know ,christ and ,his ,gospel4 ,and we add the marks3 the pure doctrine of the ,gospel the ministry or the ,gospel and the ,sacraments4 ,and this ,church is properly the pillar of the truth1 #a ,tim4 #c1 #ae4 ,for it retains the pure ,gospel1 and1 as ,paul says1 #a ,cor4 #c1 #aa 3 ,other foundation can no man lay than that is laid1 which is ,jesus ,christ1 the foundation1 i4e41 the true knowledge of ,christ and faith4 ,although among these in the body which is built upon the true foundation1 i4e41 upon ,christ and faith there are also many weak persons1 who build upon the foundation stubble that will perish1 i4e41 certain unprofitable opinions some human thoughts and opinions1 which1 nevertheless1 because they do not overthrow the foundation are both forgiven them and also corrected4 ,and the writings of the holy ,fathers testify that sometimes even they built stubble upon the foundation1 but that this did not overthrow their faith4 ,but most of those errors which our adversaries defend1 overthrow faith1 as1 their condemnation of the article concerning the remission of sins1 in which we say that the remission of sins is received by faith4 ,likewise it is a manifest and pernicious error when the adversaries teach that men merit the remission of sins by love to ,god1 prior to grace4 ,in the place of ,christ they set up their works1 orders1 masses1 just as the ,jews1 the heathen1 and the ,turks intend to be saved by their works4 ,for this also is to remove the foundation1 i4e41 ,christ4 ,likewise1 what need will there be of faith if the ,sacraments justify ex opere operato1 without a good disposition on the part of the one using them8 without faith4 ,now1 a person that does not regard faith as necessary has already lost ,christ4 ,again1 they set up the worship of saints1 call upon them instead of ,christ1 the ,mediator1 etc4 ,but just as the ,church has the promise that it will always have the ,holy ,ghost1 so it has also the threatenings that there will be wicked teachers and wolves4 ,but that is the ,church in the proper sense which has the ,holy ,ghost4 ,although wolves and wicked teachers become rampant rage and do injury in the ,church1 yet they are not properly the kingdom of ,christ4 ,just as ,lyra also testifies1 when he says3 ,the ,church does not consist of men with respect to power1 or ecclesiastical or secular dignity1 because many princes and archbishops and others of lower rank have been found to have apostatized from the faith4 ,therefore1 the ,church consists of those persons in whom there is a true knowledge and confession of faith and truth4 ,what else have we said in our ,confession than what ,lyra here says in terms so clear that he could not have spoken more clearly8 ,but the adversaries perhaps require a new ,roman definition1 that the ,church be defined thus1 namely1 that it is the supreme outward monarchy of the whole world1 in which the ,roman pontiff necessarily has unquestioned power1 which no one is permitted to dispute or censure no matter whether he uses it rightly1 or misuses it1 to frame articles of faith2 to abolish1 according to his pleasure1 the ,scriptures to pervert and interpret them contrary to all divine law1 contrary to his own decretals1 contrary to all imperial rights1 as often1 to as great an extent1 and whenever it pleases him1 to sell indulgences and dispensations for money2 to appoint rites of worship and sacrifices2 likewise1 to frame such laws as he may wish1 and to dispense and exempt from whatever laws he may wish1 divine1 canonical1 or civil2 and that from him as from the vicegerent of ,christ the ,emperor and all kings receive1 according to the command of ,christ1 the power and right to hold their kingdoms1 from whom1 since the ,father has subjected all things to ,him1 it must be understood1 this right was transferred to the ,pope2 therefore the ,pope must necessarily be a ,god on earth1 the supreme ,majesty1 lord of the whole world1 of all the kingdoms of the world1 of all things private and public1 and must have absolute power in temporal and spiritual things1 and both swords1 the spiritual and temporal ,besides this definition1 not of the ,church of ,christ but of the papal kingdom1 has as its authors not only the canonists1 but also ,daniel #aa #cf ff4 ,daniel1 the prophet1 represents ,antichrist in this way4 ,now1 if we would define the ,church in this way that it is such pomp1 as is exhibited in the ,pope's rule1 we would perhaps have fairer judges4 ,for there are many things extant written extravagantly and wickedly concerning the power of the ,pope of ,rome on account of which no one has ever been arraigned4 ,we alone are blamed1 because we proclaim the beneficence of ,christ and write and preach the clear word and teaching of the apostles1 that by faith in ,christ we obtain remission of sins1 and not by hypocrisy or innumerable rites of worship devised by the ,pope4 ,moreover1 ,christ1 the prophets1 and the apostles define the ,church of ,christ far otherwise than as the papal kingdom4 ,neither must we transfer to the ,popes what belongs to the true ,church1 namely1 that they are pillars of the truth1 that they do not err4 ,for how many of them care for the ,gospel or judge that it one little page1 one letter of it is worth being read8 ,many in ,italy and elsewhere even publicly ridicule all religions1 or1 if they approve anything1 they approve such things only as are in harmony with human reason1 and regard the rest fabulous and like the tragedies of the poets4 ,wherefore we hold1 according ,scriptures1 that the ,church1 properly so called1 is the congregation of saints of those here and there in the world1 who truly believe the ,gospel of ,christ1 and have the ,holy ,ghost4 ,and yet we confess that in this life many hypocrites and wicked men1 mingled with these1 have the fellowship of outward signs who are members of the ,church according to this fellowship of outward signs1 and accordingly bear offices in the ,church preach1 administer the ,sacraments1 and bear the title and name of ,christians4 ,neither does the fact that the sacraments are administered by the unworthy detract from their efficacy1 because1 on account of the call of the ,church1 they represent the person of ,christ1 and do not represent their own persons1 as ,christ testifies1 ,luke #aj1 #af3 ,he that heareth you heareth ,me4 ,thus even ,judas was sent to preach4 ,when they offer the ,word of ,god1 when they offer the ,sacraments1 they offer them in the stead and place of ,christ4 ,those words of ,christ teach us not to be offended by the unworthiness of the ministers4 ,but concerning this matter we have spoken with sufficient clearness in the ,confession that we condemn the ,donatists and ,wyclifites1 who thought that men sinned when they received the sacraments from the unworthy in the ,church4 ,these things seem1 for the present1 to be sufficient for the defense of the description of the ,church which we have presented4 ,neither do we see how1 when the ,church1 properly so called1 is named the body of ,christ1 it should be described otherwise than we have described it4 ,for it is evident that the wicked belong to the kingdom and body of the devil1 who impels and holds captive the wicked4 ,these things are clearer than the light of noonday1 however1 if the adversaries still continue to pervert them1 we will not hesitate to reply at greater length4 ,the adversaries condemn also the part of the ,seventh ,article in which we said that to the unity of the ,church it is sufficient to agree concerning the doctrine of the ,gospel and the administration of the ,sacraments2 nor is it necessary that human traditions rites or ceremonies instituted by men should be alike everywhere4 ,here they distinguish between universal and particular rites1 and approve our article if it be understood concerning particular rites1 they do not receive it concerning universal rites4 ,that is a fine clumsy distinction6 ,we do not sufficiently understand what the adversaries mean4 ,we are speaking of true1 i4e41 of spiritual unity we say that those are one harmonious ,church who believe in one ,christ1 who have one ,gospel1 one ,spirit1 one faith1 the same ,sacraments2 and we are speaking1 therefore1 of spiritual unity1 without which faith in the heart1 or righteousness of heart before ,god cannot exist4 ,for this we say that similarity of human rites1 whether universal or particular1 is not necessary1 because the righteousness of faith is not a righteousness bound to certain traditions outward ceremonies of human ordinances as the righteousness of the ,law was bound to the ,mosaic ceremonies1 because this righteousness of the heart is a matter that quickens the heart4 ,to this quickening1 human traditions1 whether they be universal or particular1 contribute nothing2 neither are they effects of the ,holy ,ghost1 as are chastity1 patience1 the fear of ,god1 love to one's neighbor1 and the works of love4 ,neither were the reasons trifling why we presented this article4 ,for it is evident that many great errors and foolish opinions concerning traditions had crept into the ,church4 ,some thought that human traditions were necessary services for meriting justification that without such human ordinances ,christian holiness and faith are of no avail before ,god2 also that no one can be a ,christian unless he observe such traditions1 although they are nothing but an outward regulation4 ,and afterwards they disputed how it came to pass that ,god was worshiped with such variety1 as though1 indeed1 these observances were acts of worship1 and not rather outward and political ordinances1 pertaining in no respect to righteousness of heart or the worship of ,god1 which vary1 according to the circumstances1 for certain probable reasons1 sometimes in one way and at other times in another as in worldly governments one state has customs different from another4 ,likewise some ,churches have excommunicated others because of such traditions1 as the observance of ,easter1 pictures1 and the like4 ,hence the ignorant have supposed that faith1 or the righteousness of the heart before ,god1 cannot exist and that no one can be a ,christian without these observances4 ,for many foolish writings of the ,summists and of others concerning this matter are extant4 ,but just as the dissimilar length of day and night does not injure the unity of the ,church1 so we believe that the true unity of the ,church is not injured by dissimilar rites instituted by men2 although it is pleasing to us that1 for the sake of tranquillity unity and good order1 universal rites be observed just as also in the churches we willingly observe the order of the ,mass1 the ,lord's ,day1 and other more eminent festival days4 ,and with a very grateful mind we embrace the profitable and ancient ordinances1 especially since they contain a discipline by which it is profitable to educate and train the people and those who are ignorant the young people4 ,but now we are not discussing the question whether it be of advantage to observe them on account of peace or bodily profit4 ,another matter is treated of4 ,for the question at issue is1 whether the observances of human traditions are acts of worship necessary for righteousness before ,god4 ,this is the point to be judged in this controversy and when this is decided1 it can afterwards be judged whether to the true unity of the ,church it is necessary that human traditions should everywhere be alike4 ,for if human traditions be not acts of worship necessary for righteousness before ,god1 it follows that also they can be righteous and be the sons of ,god who have not the traditions which have been received elsewhere4 ,f4i41 if the style of ,german clothing is not worship of ,god1 necessary for righteousness before ,god1 it follows that men can be righteous and sons of ,god and the ,church of ,christ1 even though they use a costume that is not ,german1 but ,french4 ,paul clearly teaches this to the ,colossians1 #b1af4ag3 ,let no man1 therefore1 judge you in meat1 or in drink1 or in respect of an holy-day1 or of the new moon1 or of the ,sabbath days1 which are a shadow of things to come2 but the body is of ,christ4 ,likewise1 v4 #bj sqq43 ,if ye be dead with ,christ from the rudiments of the world1 why1 as though living in the world1 are ye subject to ordinances 7touch not2 taste not2 handle not2 which are to perish with the using71 after the commandments and doctrines of men8 ,which things have1 indeed1 a show of wisdom in will-worship and humility4 ,for the meaning is3 ,since righteousness of the heart is a spiritual matter1 quickening hearts1 and it is evident that human traditions do not quicken hearts and are not effects of the ,holy ,ghost1 as are love to one's neighbor1 chastity1 etc41 and are not instruments through which ,god moves hearts to believe1 as are the divinely given ,word and ,sacraments1 but are usages with regard to matters that pertain in no respect to the heart1 which perish with the using1 we must not believe that they are necessary for righteousness before ,god4 ,they are nothing eternal1 hence1 they do not procure eternal life1 but are an external bodily discipline1 which does not change the heart4 ,and to the same effect he says1 ,rom4 #ad1 #ag3 ,the kingdom of ,god is not meat and drink1 but righteousness and peace and joy in the ,holy ,ghost4 ,but there is no need to cite many testimonies1 since they are everywhere obvious in the ,scriptures1 and in our ,confession we have brought together very many of them1 in the latter articles4 ,and the point to be decided in this controversy must be repeated after a while1 namely1 whether human traditions be acts of worship necessary for righteousness before ,god4 ,there we will discuss this matter more fully4 ,the adversaries say that universal traditions are to be observed because they are supposed to have been handed down by the apostles4 ,what religious men they are6 ,they wish that the rites derived from the apostles be retained1 they do not wish the doctrine of the apostles to be retained4 ,they must judge concerning these rites just as the apostles themselves judge in their writings4 ,for the apostles did not wish us to believe that through such rites we are justified1 that such rites are necessary for righteousness before ,god4 ,the apostles did not wish to impose such a burden upon consciences2 they did not wish to place righteousness and sin in the observance of days1 food1 and the like4 ,yea1 ,paul calls such opinions doctrines of devils1 #a ,tim4 #d1 #a4 ,therefore the will and advice of the apostles ought to be derived from their writings2 it is not enough to mention their example4 ,they observed certain days1 not because this observance was necessary for justification1 but in order that the people might know at what time they should assemble4 ,they observed also certain other rites and orders of lessons whenever they assembled4 ,the people ,in the beginning of the ,church the ,jews who had become ,christians retained also from the customs of the ,fathers from their ,jewish festivals and ceremonies1 as is commonly the case1 certain things which1 being somewhat changed1 the apostles adapted to the history of the ,gospel as the ,passover1 ,pentecost1 so that not only by teaching1 but also through these examples they might hand down to posterity the memory of the most important subjects4 ,but if these things were handed down as necessary for justification1 why afterwards did the bishops change many things in these very matters8 ,for1 if they were matters of divine right1 it was not lawful to change them by human authority4 ,before the ,synod of ,nice some observed ,easter at one time and others at another time4 ,neither did this want of uniformity injure faith4 ,afterward the plan was adopted by which our ,passover ,easter did not fall at the same time as that of the ,jewish ,passover4 ,but the apostles had commanded the ,churches to observe the ,passover with the brethren who had been converted from ,judaism4 ,therefore1 after the ,synod of ,nice1 certain nations tenaciously held to the custom of observing the ,jewish time4 ,but the apostles1 by this decree1 did not wish to impose necessity upon the ,churches1 the words of the decree testify4 ,for it bids no one to be troubled1 even though his brethren1 in observing ,easter1 do not compute the time aright4 ,the words of the decree are extant in ,epiphanius3 ,do not calculate1 but celebrate it whenever your brethren of the circumcision do2 celebrate it at the same time with them1 and even though they may have erred1 let not this be a care to you44 ,epiphanius writes that these are the words of the apostles presented in a decree concerning ,easter1 in which the discreet reader can easily judge that the apostles wished to free the people from the foolish opinion of a fixed time1 when they prohibit them from being troubled1 even though a mistake should be made in the computation4 ,some1 moreover in the ,east1 who were called1 from the author of the dogma1 ,audians1 contended1 on account of this decree of the apostles1 that the ,passover should be observed with the ,jews4 ,epiphanius1 in refuting them1 praises the decree and says that it contains nothing which deviates from the faith or rule of the ,church1 and blames the ,audians because they do not understand aright the expression1 and interprets it in the sense in which we interpret it because the apostles did not consider it of any importance at what time the ,passover should be observed1 but because prominent brethren had been converted from the ,jews who observed their custom1 and1 for the sake of harmony1 wished the rest to follow their example ,and the apostles wisely admonished the reader neither to remove the liberty of the ,gospel1 nor to impose necessity upon consciences1 because they add that they should not be troubled even though there should be an error in making the computation4 ,many things of this class can be gathered from the histories1 in which it appears that a want of uniformity in human observances does not injure the unity of faith separate no one from the universal ,christian ,church4 ,although1 what need is there of discussion8 ,the adversaries do not at all understand what the righteousness of faith is1 what the kingdom of ,christ is1 when they judge that uniformity of observances in food1 days1 clothing1 and the like1 which do not have the command of ,god1 is necessary4 ,but look at the religious men1 our adversaries4 ,for the unity of the ,church they require uniform human observances1 although they themselves have changed the ordinance of ,christ in the use of the ,supper1 which certainly was a universal ordinance before4 ,but if universal ordinances are so necessary1 why do they themselves change the ordinance of ,christ's ,supper1 which is not human1 but divine8 ,but concerning this entire controversy we shall have to speak at different times below4 ,the entire ,eighth ,article has been approved1 in which we confess that hypocrites and wicked persons have been mingled with the ,church1 and that the ,sacraments are efficacious even though dispensed by wicked ministers1 because the ministers act in the place of ,christ1 and do not represent their own persons1 according to ,luke #aj1 #af3 ,he that heareth you heareth ,me4 ,impious teachers are to be deserted are not to be received or heard1 because these do not act any longer in the place of ,christ1 but are antichrists4 ,and ,christ says ,matt4 #g1 #ae3 ,beware of false prophets4 ,and ,paul1 ,gal4 #a1 #i3 ,if any man preach any other gospel unto you1 let him be accursed4 ,moreover1 ,christ has warned us in ,his parables concerning the ,church1 that when offended by the private vices1 whether of priests or people1 we should not excite schisms1 as the ,donatists have wickedly done4 ,as to those1 however1 who have excited schisms1 because they denied that priests are permitted to hold possessions and property1 we hold that they are altogether seditious4 ,for to hold property is a civil ordinance4 ,it is lawful1 however1 for ,christians to use civil ordinances1 just as they use the air1 the light1 food1 drink4 ,for as this order of the world and fixed movements of the heavenly bodies are truly ,god's ordinances and these are preserved by ,god1 so lawful governments are truly ,god's ordinances1 and are preserved and defended by ,god against the devil4 ,part #ab ,article ,,ix3 ,of ,baptism4 ,the ,ninth ,article has been approved1 in which we confess that ,baptism is necessary to salvation1 and that children are to be baptized1 and that the baptism of children is not in vain1 but is necessary and effectual to salvation4 ,and since the ,gospel is taught among us purely and diligently1 by ,god's favor we receive also from it this fruit1 that in our ,churches no ,anabaptists have arisen have not gained ground in our ,churches1 because the people have been fortified by ,god's ,word against the wicked and seditious faction of these robbers4 ,and as we condemn quite a number of other errors of the ,anabaptists1 we condemn this also1 that they dispute that the baptism of little children is unprofitable4 ,for it is very certain that the promise of salvation pertains also to little children that the divine promises of grace and of the ,holy ,ghost belong not alone to the old1 but also to children4 ,it does not1 however1 pertain to those who are outside of ,christ's ,church where there is neither ,word nor ,sacraments because the kingdom of ,christ exists only with the ,word and ,sacraments4 ,therefore it is necessary to baptize little children1 that the promise of salvation may be applied to them1 according to ,christ's command1 ,matt4 #bh1 #ai3 ,baptize all nations4 ,just as here salvation is offered to all1 so ,baptism is offered to all1 to men1 women1 children1 infants4 ,it clearly follows1 therefore1 that infants are to be baptized1 because with ,baptism salvation the universal grace and treasure of the ,gospel is offered4 ,secondly1 it is manifest that ,god approves of the baptism of little children4 ,therefore the ,anabaptists1 who condemn the baptism of little children1 believe wickedly4 ,that ,god1 however1 approves of the baptism of little children is shown--by this1 namely1 that ,god gives the ,holy ,ghost to those thus baptized to many who have been baptized in childhood4 ,for if this baptism would be in vain1 the ,holy ,ghost would be given to none1 none would be saved1 and finally there would be no ,church4 ,for there have been many holy men in the ,church who have not been baptized otherwise4 ,this reason1 even taken alone1 can sufficiently establish good and godly minds against the godless and fanatical opinions of the ,anabaptists4 ,part #ac ,article ,x3 ,of the ,holy ,supper4 ,the ,tenth ,article has been approved1 in which we confess that we believe1 that in the ,lord's ,supper the body and blood of ,christ are truly and substantially present1 and are truly tendered1 with those things which are seen1 bread and wine to those who receive the ,sacrament4 ,this belief we constantly defend as the subject has been carefully examined and considered4 ,for since ,paul says1 #a ,cor4 #aj1 #af1 that the bread is the communion of the ,lord's body1 etc41 it would follow1 if the ,lord's body were not truly present1 that the bread is not a communion of the body1 but only of the spirit of ,christ4 ,and we have ascertained that not only the ,roman ,church affirms the bodily presence of ,christ1 but the ,greek ,church also both now believes1 and formerly believed1 the same4 ,for the canon of the ,mass among them testifies to this1 in which the priest clearly prays that the bread may be changed and become the very body of ,christ4 ,and ,vulgarius1 who seems to us to be not a silly writer1 says distinctly that bread is not a mere figure1 but is truly changed into flesh4 ,and there is a long exposition of ,cyril on ,john #ae1 in which he teaches that ,christ is corporeally offered us in the ,supper4 ,for he says thus3 ,nevertheless1 we do not deny that we are joined spiritually to ,christ by true faith and sincere love4 ,but that we have no mode of connection with ,him1 according to the flesh1 this indeed we entirely deny4 ,and this1 we say1 is altogether foreign to the divine ,scriptures4 ,for who has doubted that ,christ is in this manner a vine1 and we the branches1 deriving thence life for ourselves8 ,hear ,paul saying #a ,cor4 #aj1 #ag2 ,rom4 #ab1 #e2 ,gal4 #c1 #bh3 ,we are all one body in ,christ2 although we are many1 we are1 nevertheless1 one in ,him2 for we are all partakers of that one bread4 ,does he perhaps think that the virtue of the mystical benediction is unknown to us8 ,since this is in us1 does it not also1 by the communication of ,christ's flesh1 cause ,christ to dwell in us bodily8 ,and a little after3 ,whence we must consider that ,christ is in us not only according to the habit1 which we call love1 but also by natural participation1 etc4 ,we have cited these testimonies1 not to undertake a discussion here concerning this subject1 for ,his ,imperial ,majesty does not disapprove of this article1 but in order that all who may read them may the more clearly perceive that we defend the doctrine received in the entire ,church1 that in the ,lord's ,supper the body and blood of ,christ are truly and substantially present1 and are truly tendered with those things which are seen1 bread and wine4 ,and we speak of the presence of the living ,christ living body2 for we know that death hath no more dominion over ,him1 ,rom4 #f1 #i4 ,part #ad ,article ,,xi3 ,of ,confession4 ,the ,eleventh ,article1 ,of ,retaining ,absolutism in the ,church1 is approved4 ,but they add a correction in reference to confession1 namely1 that the regulation headed1 ,omnis ,utriusque1 be observed1 and that both annual confession be made1 and1 although all sins cannot be enumerated1 nevertheless diligence be employed in order that they be recollected1 and those which can be recalled be recounted4 ,concerning this entire article1 we will speak at greater length after a while1 when we will explain our entire opinion concerning repentance4 ,it is well known that we have so elucidated and extolled that we have preached1 written1 and taught in a manner so ,christian1 correct1 and pure the benefit of absolution and the power of the keys that many distressed consciences have derived consolation from our doctrine1 after they heard that it is the command of ,god1 nay1 rather the very voice of the ,gospel1 that we should believe the absolution1 and regard it as certain that the remission of sins is freely granted us for ,christ's sake1 and that we should believe that by this faith we are truly reconciled to ,god as though we heard a voice from heaven4 ,this belief has encouraged many godly minds1 and1 in the beginning1 brought ,luther the highest commendation from all good men1 since it shows consciences sure and firm consolation because previously the entire power of absolution entire necessary doctrine of repentance had been kept suppressed by doctrines concerning works1 since the sophists and monks taught nothing of faith and free remission but pointed men to their own works1 from which nothing but despair enters alarmed consciences4 ,but with respect to the time1 certainly most men in our churches use the ,sacraments1 absolution and the ,lord's ,supper1 frequently in a year4 ,and those who teach of the worth and fruits of the ,sacraments speak in such a manner as to invite the people to use the ,sacraments frequently4 ,for concerning this subject there are many things extant written by our theologians in such a manner that the adversaries1 if they are good men1 will undoubtedly approve and praise them4 ,excommunication is also pronounced against the openly wicked those who live in manifest vices1 fornication1 adultery1 etc4 and the despisers of the ,sacraments4 ,these things are thus done both according to the ,gospel and according to the old canons4 ,but a fixed time is not prescribed1 because all are not ready in like manner at the same time4 ,yea1 if all are to come at the same time1 they cannot be heard and instructed in order so diligently4 ,and the old canons and ,fathers do not appoint a fixed time4 ,the canon speaks only thus3 ,if any enter the ,church and be found never to commune1 let them be admonished that1 if they do not commune1 they come to repentance4 ,if they commune if they wish to be regarded as ,christians1 let them not be expelled2 if they fail to do so1 let them be excommunicated4 ,christ ,paul says1 ,i ,cor4 #aa1 #bi1 that those who eat unworthily eat judgment to themselves4 ,the pastors1 accordingly1 do not compel those who are not qualified to use the ,sacraments4 ,concerning the enumeration of sins in confession1 men are taught in such a way as not to ensnare their consciences4 ,although it is of advantage to accustom inexperienced men to enumerate some things which worry them1 in order that they may be the more readily taught1 yet we are now discussing what is necessary according to divine ,law4 ,therefore1 the adversaries ought not to cite for us the regulation ,omnis ,utriusque1 which is not unknown to us1 but they ought to show from the divine ,law that an enumeration of sins is necessary for obtaining their remission4 ,the entire ,church1 throughout all ,europe1 knows what sort of snares this point of the regulation1 which commands that all sins be confessed1 has east upon consciences4 ,neither has the text by itself as much disadvantage as was afterwards added by the ,summists1 who collect the circumstances of the sins4 ,what labyrinths were there6 ,how great a torture for the best minds6 ,for the licentious and profane were in no way moved by these instruments of terror4 ,afterwards what tragedies what jealousy and hatred did the questions concerning one's own priest excite among the pastors and brethren monks of various orders1 who then were by no means brethren when they were warring concerning jurisdiction of confessions6 for all brotherliness1 all friendship1 ceased1 when the question was concerning authority and confessor's fees4 ,we1 therefore1 believe that1 according to divine ,law1 the enumeration of sins is not necessary4 ,this also is pleasing to ,panormitanus and very many other learned jurisconsults4 ,nor do we wish to impose necessity upon the consciences of our people by the regulation ,omnis ,utriusque1 of which we judge1 just as of other human traditions1 that they are not acts of worship necessary for justification4 ,and this regulation commands an impossible matter1 that we should confess all sins4 ,it is evident1 however1 that most sins we neither remember nor understand nor do we indeed even see the greatest sins1 according to ,ps4 #ai1 #ac3 ,who can understand his errors8 ,if the pastors are good men1 they will know how far it is of advantage to examine the young and otherwise inexperienced persons but we do not wish to sanction the torture the tyranny of consciences of the ,summists1 which notwithstanding would have been less intolerable if they had added one word concerning faith1 which comforts and encourages consciences4 ,now1 concerning this faith which obtains the remission of sins1 there is not a syllable in so great a mass of regulations1 glosses1 summaries1 books of confession4 ,christ is nowhere read there4 ,nobody will there read a word by which he could learn to know ,christ1 or what ,christ is4 ,only the lists of sins are read to the end of gathering and accumulating sins1 and this would be of some value if they understood those sins which ,god regards as such4 ,and the greater part is occupied with sins against human traditions1 and this is most vain4 ,this doctrine has forced to despair many godly minds1 which were not able to find rest1 because they believed that by divine ,law an enumeration was necessary1 and yet they experienced that it was impossible4 ,but other faults of no less moment inhere in the doctrine of the adversaries concerning repentance1 which we will now recount4 ,part #ae ,article ,,xii 7,v73 ,of ,repentance4 ,in the ,twelfth ,article they approve of the first part1 in which we set forth that such as have fallen after baptism may obtain remission of sins at whatever time1 and as often as they are converted4 ,they condemn the second part1 in which we say that the parts of repentance are contrition and faith a penitent1 contrite heart1 and faith1 namely that ,i receive the forgiveness of sins through ,christ4 ,hear1 now1 what it is that the adversaries deny4 ,they without shame deny that faith is the second part of repentance4 ,what are we to do here1 ,o ,charles1 thou most invincible ,emperor8 ,the very voice of the ,gospel is this1 that by faith we obtain the remission of sins4 ,this word is not our word but the voice and word of ,jesus ,christ1 our ,savior4 ,this voice of the ,gospel these writers of the ,confutation condemn4 ,we1 therefore1 can in no way assent to the ,confutation4 ,we cannot condemn the voice of the ,gospel1 so salutary and abounding in consolation4 ,what else is the denial that by faith we obtain remission of sins than to treat the blood and death of ,christ with scorn8 ,we therefore beseech thee1 ,o ,charles most invincible ,emperor1 patiently and diligently to hear and examine this most important subject1 which contains the chief topic of the ,gospel1 and the true knowledge of ,christ1 and the true worship of ,god these great1 most exalted and important matters which concern our own souls and consciences yea1 also the entire faith of ,christians1 the entire ,gospel1 the knowledge of ,christ1 and what is highest and greatest1 not only in this perishable1 but also in the future life3 the everlasting welfare or perdition of us all before ,god4 ,for all good men will ascertain that especially on this subject we have taught things that are true1 godly1 salutary1 and necessary for the whole ,church of ,christ things of the greatest significance to all pious hearts in the entire ,christian ,church on which their whole salvation and welfare depends1 and without instruction on which there can be or remain no ministry1 no ,christian ,church4 ,they will ascertain from the writings of our theologians that very much light has been added to the ,gospel1 and many pernicious errors have been corrected1 by which1 through the opinions of the scholastics and canonists1 the doctrine of repentance was previously covered4 ,before we come to the defense of our position1 we must say this first3 ,all good men of all ranks1 and also of the theological rank undoubtedly confess that before the writings of ,luther appeared1 the doctrine of repentance was very much confused4 ,the books of the ,sententiaries are extant1 in which there are innumerable questions which no theologians were ever able to explain satisfactorily4 ,the people were able neither to comprehend the sum of the matter1 nor to see what things especially were required in repentance1 where peace of conscience was to be sought for4 ,let any one of the adversaries come and tell us when remission of sins takes place4 ,o good ,god1 what darkness there is6 ,they doubt whether it is in attrition or in contrition that remission of sins occurs4 ,and if it occurs on account of contrition1 what need is there of absolution1 what does the power of the keys effect1 if sins have been already remitted8 ,here1 indeed1 they also labor much more1 and wickedly detract from the power of the keys4 ,some dream that by the power of the keys guilt is not remitted1 but that eternal punishments are changed into temporal4 ,thus the most salutary power would be the ministry1 not of life and the ,spirit1 but only of wrath and punishments4 ,others1 namely1 the more cautious imagine that by the power of the keys sins are remitted before the ,church and not before ,god4 ,this also is a pernicious error4 ,for if the power of the keys does not console us before ,god1 what1 then1 will pacify the conscience8 ,still more involved is what follows4 ,they teach that by contrition we merit grace4 ,in reference to which1 if any one should ask why ,saul and ,judas and similar persons1 who were dreadfully contrite1 did not obtain grace1 the answer was to be taken from faith and according to the ,gospel1 that ,judas did not believe1 that he did not support himself by the ,gospel and promise of ,christ4 ,for faith shows the distinction between the contrition of ,judas and of ,peter4 ,but the adversaries take their answer from the ,law1 that ,judas did not love ,god1 but feared the punishments4 ,is not this teaching uncertain and improper things concerning repentance8 ,when1 however1 will a terrified conscience1 especially in those serious1 true1 and great terrors which are described in the psalms and the prophets1 and which those certainly taste who are truly converted1 be able to decide whether it fears ,god for ,his own sake out of love it fears ,god1 as its ,god1 or is fleeing from eternal punishments8 ,these people may not have experienced much of these anxieties1 because they juggle words and make distinctions according to their dreams4 ,but in the heart when the test is applied1 the matter turns out quite differently1 and the conscience cannot be set at rest with paltry syllables and words4 ,these great emotions can be distinguished in letters and terms2 they are not thus separated in fact1 as these sweet sophists dream4 ,here we appeal to the judgments of all good and wise men who also desire to know the truth4 ,they undoubtedly will confess that these discussions in the writings of the adversaries are very confused and intricate4 ,and nevertheless the most important subject is at stake1 the chief topic of the ,gospel1 the remission of sins4 ,this entire doctrine concerning these questions which we have reviewed1 is1 in the writings of the adversaries1 full of errors and hypocrisy1 and obscures the benefit of ,christ1 the power of the keys1 and the righteousness of faith to inexpressible injury of conscience4 ,these things occur in the first act4 ,what when they come to confession8 ,what a work there is in the endless enumeration of sins which is nevertheless1 in great part1 devoted to those against human traditions6 ,and in order that good minds may by this means be the more tortured1 they falsely assert that this enumeration is of divine right4 ,and while they demand this enumeration under the pretext of divine right1 in the mean time they speak coldly concerning absolution which is truly of divine right4 ,they falsely assert that the ,sacrament itself confers grace ex opere operato without a good disposition on the part of the one using it2 no mention is made of faith apprehending the absolution and consoling the conscience4 ,this is truly what is generally called apienai pro tohn mustehriohn departing before the mysteries4 ,such people are called genuine ,jews4 ,the third act of this play remains1 concerning satisfactions4 ,but this contains the most confused discussions4 ,they imagine that eternal punishments are commuted to the punishments of purgatory1 and teach that a part of these is remitted by the power of the keys1 and that a part is to be redeemed by means of satisfactions4 ,they add further that satisfactions ought to be works of supererogation1 and they make these consist of most foolish observances1 such as pilgrimages1 rosaries1 or similar observances which do not have the command of ,god4 ,then1 just as they redeem purgatory by means of satisfactions1 so a scheme of redeeming satisfactions which was most abundant in revenue which became quite a profitable1 lucrative business and a grand fair was devised4 ,for they sell without shame indulgences which they interpret as remissions of satisfactions4 ,and this revenue this trafficking1 this fair1 conducted so shamelessly is not only from the living1 but is much more ample from the dead4 ,nor do they redeem the satisfactions of the dead only by indulgences1 but also by the sacrifice of the ,mass4 ,in a word1 the subject of satisfactions is infinite4 ,among these scandals 7for we cannot enumerate all things7 and doctrines of devils lies buried the doctrine of the righteousness of faith in ,christ and the benefit of ,christ4 ,wherefore1 all good men understand that the doctrine of the sophists and canonists concerning repentance has been censured for a useful and godly purpose4 ,for the following dogmas are clearly false1 and foreign not only to ,holy ,scripture1 but also to the ,church ,fathers3-,i4 ,that from the divine covenant we merit grace by good works wrought without grace4 ,,ii4 ,that by attrition we merit grace4 ,,iii4 ,that for the blotting out of sin the mere detestation of the crime is sufficient4 ,,iv4 ,that on account of contrition1 and not by faith in ,christ1 we obtain remission of sins4 ,v4 ,that the power of the keys avails for the remission of sins1 not before ,god1 but before the ,church4 ,,vi4 ,that by the power of the keys sins are not remitted before ,god1 but that the power of the keys has been instituted to commute eternal to temporal punishments1 to impose upon consciences certain satisfactions1 to institute new acts of worship1 and to obligate consciences to such satisfactions and acts of worship4 ,,vii4 ,that according to divine right the enumeration of offenses in confession1 concerning which the adversaries teach1 is necessary4 ,,viii4 ,that canonical satisfactions are necessary for redeeming the punishment of purgatory1 or they profit as a compensation for the blotting out of guilt4 ,for thus uninformed persons understand it4 ,for1 although in the schools satisfactions are made to apply only to the punishment1 everybody thinks that remission of guilt is thereby merited4 ,,ix4 ,that the reception of the sacrament of repentance ex opere operato1 without a good disposition on the part of the one using it1 i4e41 without faith in ,christ1 obtains grace4 ,x4 ,that by the power of the keys our souls are freed from purgatory through indulgences ,,xi4 ,that in the reservation of cases not only canonical punishment1 but the guilt also1 ought to be reserved in reference to one who is truly converted4 ,in order1 therefore1 to deliver pious consciences from these labyrinths of the sophists1 we have ascribed to repentance or conversion these two parts1 namely1 contrition and faith4 ,if any one desires to add a third namely1 fruits worthy of repentance1 i4e41 a change of the entire life and character for the better good works which shall and must follow conversion1 we will not make any opposition4 ,from contrition we separate those idle and infinite discussions1 as to when we grieve from love of ,god1 and when from fear of punishment4 ,for these are nothing but mere words and a useless babbling of persons who have never experienced the state of mind of a terrified conscience4 ,but we say that contrition is the true terror of conscience1 which feels that ,god is angry with sin1 and which grieves that it has sinned4 ,and this contrition takes place in this manner when sins are censured by the ,word of ,god1 because the sum of the preaching of the ,gospel is this1 namely1 to convict of sin1 and to offer for ,christ's sake the remission of sins and righteousness1 and the ,holy ,ghost1 and eternal life1 and that as regenerate men we should do good works4 ,thus ,christ comprises the sum of the ,gospel when ,he says in the last chapter of ,luke1 v4 #gd3 ,that repentance and remission of sins should be preached in ,my name among all nations4 ,and of these terrors ,scripture speaks1 as ,ps4 #ch1 #d4 #h3 ,for mine iniquities are gone over mine head1 as a heavy burden they are too heavy for me444,i am feeble and sore broken2 ,i have roared by reason of the disquietness of ,my heart4 ,and ,ps4 #f1 #b4 #c3 ,have mercy upon me1 ,o ,lord2 for ,i am weak2 ,o ,lord1 heal me2 for my bones are vexed4 ,my soul is also sore vexed2 but ,thou1 ,o ,lord how long6 ,and ,is4 #ch1 #aj4ac3 ,i said in the cutting off of my days1 ,i shall go to the gates of the grave3 ,i am deprived of the residue of my years4444,i reckoned till morning that1 as a lion1 so will ,he break all my bones4 ,again1 v4 #ad3 ,mine eyes fail with looking upward2 #j ,lord1 ,i am oppressed4 ,in these terrors1 conscience feels the wrath of ,god against sin1 which is unknown to secure men walking according to the flesh as the sophists and their like4 ,it sees the turpitude of sin1 and seriously grieves that it has sinned2 meanwhile it also flees from the dreadful wrath of ,god1 because human nature1 unless sustained by the ,word of ,god1 cannot endure it4 ,thus ,paul says1 ,gal4 #b1 #ai3 ,i through the ,law am dead to the ,law1 ,for the ,law only accuses and terrifies consciences4 ,in these terrors our adversaries say nothing of faith1 they present only the ,word1 which convicts of sin4 ,when this is taught alone1 it is the doctrine of the ,law1 not of the ,gospel4 ,by these griefs and terrors1 they say1 men merit grace1 provided they love ,god4 ,but how will men love ,god in true terrors when they feel the terrible and inexpressible wrath of ,god ,what else than despair do those teach who in these terrors1 display only the ,law8 ,we therefore add as the second part of repentance1 ,of ,faith in ,christ1 that in these terrors the ,gospel concerning ,christ ought to be set forth to consciences1 in which ,gospel the remission of sins is freely promised concerning ,christ4 ,therefore1 they ought to believe that for ,christ's sake sins are freely remitted to them4 ,this faith cheers1 sustains1 and quickens the contrite1 according to ,rom4 #e1 #a3 ,being justified by faith1 we have peace with ,god4 ,this faith obtains the remission of sins4 ,this faith justifies before ,god1 as the same passage testifies3 ,being justified by faith4 ,this faith shows the distinction between the contrition of ,judas and ,peter1 of ,saul and of ,david4 ,the contrition of ,judas or ,saul is of no avail1 for the reason that to this there is not added this faith which apprehends the remission of sins1 bestowed as a gift for ,christ's sake4 ,accordingly1 the contrition of ,david or ,peter avails because to it there is added faith1 which apprehends the remission of sins granted for ,christ's sake4 ,neither is love present before reconciliation has been made by faith4 ,for without ,christ the ,law ,god's ,law or the ,first ,commandment is not performed1 according to ,eph4 #b1 #ah2 #c1ab ,rom4 #e1 #b3 ,by ,christ we have access to ,god4 ,and this faith grows gradually and throughout the entire life1 struggles with sin is tested by various temptations in order to overcome sin and death4 ,but love follows faith1 as we have said above4 ,and thus filial fear can be clearly defined as such anxiety as has been connected with faith1 i4e41 where faith consoles and sustains the anxious heart4 ,it is servile fear when faith does not sustain the anxious heart fear without faith1 where there is nothing but wrath and doubt4 ,moreover1 the power of the keys administers and presents the ,gospel through absolution1 which proclaims peace to me and is the true voice of the ,gospel4 ,thus we also comprise absolution when we speak of faith1 because faith cometh by hearing1 as ,paul says ,rom4 #aj1 #ag4 ,for when the ,gospel is heard and the absolution i4e41 the promise of divine grace is heard1 the conscience is encouraged and receives consolation4 ,and because ,god truly quickens through the ,word1 the keys truly remit sins before ,god here on earth sins are truly canceled in such a manner that they are canceled also before ,god in heaven according to ,luke #aj1aj3 ,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 heaven4 ,and absolution that blessed word of comfort properly can be called a sacrament of repentance1 as also the more learned scholastic theologians speak4 ,meanwhile this faith is nourished in a manifold way in temptations1 through the declarations of the ,gospel the hearing of sermons1 reading and the use of the ,sacraments4 ,for these are seals and signs of the covenant and grace in the ,new ,testament1 i4e41 signs of propitiation and the remission of sins4 ,they offer1 therefore1 the remission of sins1 as the words of the ,lord's ,supper clearly testify1 ,matt4 #bf1 #bf4 #bh3 ,this is ,my body1 which is given for you4 ,this is the cup of the ,new ,testament1 etc4 ,thus faith is conceived and strengthened through absolution1 through the hearing of the ,gospel1 through the use of the ,sacraments1 so that it may not succumb while it struggles with the terrors of sin and death4 ,this method of repentance is plain and clear1 and increases the worth of the power of the keys and of the ,sacraments1 and illumines the benefit of ,christ1 and teaches us to avail ourselves of ,christ as ,mediator and ,propitiator4 ,but as the ,confutation condemns us for having assigned these two parts to repentance1 we must show that not we1 but ,scripture expresses these as the chief parts in repentance or conversion4 ,for ,christ says ,matt4 #aa1 #bh3 ,come unto ,me1 all ye that labor and are heavy laden1 and ,i will give you rest4 ,here there are two members4 ,the labor and the burden signify the contrition1 anxiety1 and terrors of sin and of death4 ,to come to ,christ is to believe that sins are remitted for ,christ's sake1 when we believe1 our hearts are quickened by the ,holy ,ghost through the ,word of ,christ4 ,here1 therefore1 there are these two chief parts1 contrition and faith4 ,and in ,mark #a1 #ae ,christ says3 ,repent ye and believe the ,gospel1 where in the first member ,he convicts of sins1 in the latter ,he consoles us1 and shows the remission of sins4 ,for to believe the ,gospel is not that general faith which devils also have is not only to believe the history of the ,gospel1 but in the proper sense it is to believe that the remission of sins has been granted for ,christ's sake4 ,for this is revealed in the ,gospel4 ,you see also here that the two parts are joined1 contrition when sins are reproved and faith1 when it is said3 ,believe the ,gospel4 ,if any one should say here that ,christ includes also the fruits of repentance or the entire new life1 we shall not dissent4 ,for this suffices us1 that contrition and faith are named as the chief parts4 ,paul almost everywhere1 when he describes conversion or renewal1 designates these two parts1 mortification and quickening1 as in ,col4 #b1 #aa3 ,in whom also ye are circumcised with the circumcision made without hands1 namely1 by putting off the body of the sins of the flesh4 ,and afterward1 v4 #ab3 ,wherein also ye are risen with ,him through the faith of the operation of ,god4 ,here are two parts4 ,of these two parts he speaks plainly ,rom4 #f1 #b4 #d4 #aa1 that we are dead to sin1 which takes place by contrition and its terrors1 and that we should rise again with ,christ1 which takes place when by faith we again obtain consolation and life4 ,and since faith is to bring consolation and peace into the conscience1 according to ,rom4 #e1 #a3 ,being justified by faith1 we have peace1 it follows that there is first terror and anxiety in the conscience4 ,thus contrition and faith go side by side4 ,one is putting off the body of sins2 the other is the rising again through faith4 ,neither ought these words1 mortification1 quickening1 putting off the body of sins1 rising again1 to be understood in a ,platonic way1 concerning a feigned change2 but mortification signifies true terrors1 such as those of the dying1 which nature could not sustain unless it were supported by faith4 ,so he names that as the putting off of the body of sins which we ordinarily call contrition1 because in these griefs the natural concupiscence is purged away4 ,and quickening ought not to be understood as a ,platonic fancy1 but as consolation which truly sustains life that is escaping in contrition4 ,here1 therefore1 are two parts3 contrition and faith4 ,for as conscience cannot be pacified except by faith1 therefore faith alone quickens1 according to the declaration1 ,hab4 #b1 #d2 ,rom4 #a1 #ag3 ,the just shall live by faith4 ,and then in ,col4 #b1 #ad it is said that ,christ blots out the handwriting which through the ,law is against us4 ,here also there are two parts1 the handwriting and the blotting out of the handwriting4 ,the handwriting1 however1 is conscience1 convicting and condemning us4 ,the ,law1 moreover1 is the word which reproves and condemns sins4 ,therefore1 this voice which says1 ,i have sinned against the ,lord1 as ,david says1 #b ,sam4 #ab1 #ac1 is the handwriting4 ,and wicked and secure men do not seriously give forth this voice4 ,for they do not see1 they do not read the sentence of the ,law written in the heart4 ,in true griefs and terrors this sentence is perceived4 ,therefore the handwriting which condemns us is contrition itself4 ,to blot out the handwriting is to expunge this sentence by which we declare that we shall be condemned1 and to engrave the sentence according to which we know that we have been freed from this condemnation4 ,but faith is the new sentence1 which reverses the former sentence1 and gives peace and life to the heart4 ,however1 what need is there to cite many testimonies since they are everywhere obvious in the ,scriptures8 ,ps4 #aah1 #ah3 ,the ,lord hath chastened me sore1 but ,he hath not given me over unto death4 ,ps4 #aai1 #bh3 ,my soul melteth for heaviness2 strengthen ,thou me according unto ,thy word4 ,here1 in the first member1 contrition is contained1 and in the second the mode is clearly described how in contrition we are revived1 namely1 by the ,word of ,god which offers grace4 ,this sustains and quickens hearts4 ,and #a ,sam4 #b1 #f ,the ,lord killeth and maketh alive2 ,he bringeth down to the grave and bringeth up4 ,by one of these1 contrition is signified1 by the other1 faith is signified4 ,and ,is4 #bh1 #ba3 ,the ,lord shall be wroth that ,he may do ,his work1 ,his strange work1 and bring to pass ,his act1 ,his strange act4 ,he calls it the strange work of the ,lord when ,he terrifies because to quicken and console is ,god's own work4 ,other works1 as1 to terrify and to kill1 are not ,god's own works1 for ,god only quickens4 ,but ,he terrifies1 he says1 for this reason1 namely1 that there may be a place for consolation and quickening1 because hearts that are secure and do not feel the wrath of ,god loathe consolation4 ,in this manner ,scripture is accustomed to join these two the terrors and the consolation1 in order to teach that in repentance there are these chief members1 contrition1 and faith that consoles and justifies4 ,neither do we see how the nature of repentance can be presented more clearly and simply4 ,we know with certainty that ,god thus works in ,his ,christians in the ,church4 ,for the two chief works of ,god in men are these1 to terrify1 and to justify and quicken those who have been terrified4 ,into these two works all ,scripture has been distributed4 ,the one part is the ,law1 which shows1 reproves1 and condemns sins4 ,the other part is the ,gospel1 i4e41 the promise of grace bestowed in ,christ1 and this promise is constantly repeated in the whole of ,scripture1 first having been delivered to ,adam ,i will put enmity1 etc41 ,gen4 #c1 #ae1 afterwards to the patriarchs2 then1 still more clearly proclaimed by the prophets2 lastly1 preached and set forth among the ,jews by ,christ and disseminated over the entire world by the apostles4 ,for all the saints were justified by faith in this promise1 and not by their own attrition or contrition4 ,and the examples how the saints became godly show likewise these two parts4 ,after his sin ,adam is reproved and becomes terrified1 this was contrition4 ,afterward ,god promises grace1 and speaks of a future seed 7the blessed seed1 i4e41 ,christ71 by which the kingdom of the devil1 death1 and sin will be destroyed1 there ,he offers the remission of sins4 ,these are the chief things4 ,for although the punishment is afterwards added1 yet this punishment does not merit the remission of sin4 ,and concerning this kind of punishment we shall speak after a while4 ,so ,david is reproved by ,nathan1 and1 terrified1 he says1 #b ,sam4 #ab1 #ac3 ,i have sinned against the ,lord4 ,this is contrition4 ,afterward he hears the absolution3 ,the ,lord also hath put away thy sin2 thou shalt not die4 ,this voice encourages ,david1 and by faith sustains1 justifies1 and quickens him4 ,here a punishment is also added1 but this punishment does not merit the remission of sins4 ,nor are special punishments always added1 but in repentance these two things ought always to exist1 namely1 contrition and faith1 as ,luke #g1 #cg4 #ch4 ,the woman1 who was a sinner1 came to ,christ weeping4 ,by these tears the contrition is recognized4 ,afterward she hears the absolution3 ,thy sins are forgiven2 thy faith hath saved thee2 go in peace4 ,this is the second part of repentance1 namely1 faith1 which encourages and consoles her4 ,from all these it is apparent to godly readers that we assign to repentance those parts which properly belong to it in conversion1 or regeneration1 and the remission of sin4 ,worthy fruits and punishments likewise1 patience that we be willing to bear the cross and punishments1 which ,god lays upon the old ,adam follow regeneration and the remission of sin4 ,for this reason we have mentioned these two parts1 in order that the faith which we require in repentance of which the sophists and canonists have all been silent might be the better seen4 ,and what that faith is which the ,gospel proclaims can be better understood when it is set over against contrition and mortification4 ,but as the adversaries expressly condemn our statement that men obtain the remission of sins by faith1 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 contrition1 but by that special faith by which an individual believes that sins are remitted to him4 ,for this is the chief article concerning which we are contending with our adversaries1 and the knowledge of which we regard especially necessary to all ,christians4 ,as1 however1 it appears that we have spoken sufficiently above concerning the same subject1 we shall here be briefer4 ,for very closely related are the topics of the doctrine of repentance and the doctrine of justification4 ,when the adversaries speak of faith1 and say that it precedes repentance1 they understand by faith1 not that which justifies1 but that which1 in a general way1 believes that ,god exists1 that punishments have been threatened to the wicked that there is a hell1 etc4 ,in addition to this faith we require that each one believe that his sins are remitted to him4 ,concerning this special faith we are disputing1 and we oppose it to the opinion which bids us trust not in the promise of ,christ1 but in the opus operatum1 of contrition1 confession1 and satisfactions1 etc4 ,this faith follows terrors in such a manner as to overcome them1 and render the conscience pacified4 ,to this faith we ascribe justification and regeneration1 inasmuch as it frees from terrors1 and brings forth in the heart not only peace and joy1 but also a new life4 ,we maintain with the help of ,god we shall defend to eternity and against all the gates of hell that this faith is truly necessary for the remission of sins1 and accordingly place it among the parts of repentance4 ,nor does the ,church of ,christ believe otherwise1 although our adversaries like mad dogs contradict us4 ,moreover1 to begin with1 we ask the adversaries whether to receive absolution is a part of repentance1 or not4 ,but if they separate it from confession as they are subtile in making the distinction1 we do not see of what benefit confession is without absolution4 ,if1 however1 they do not separate the receiving of absolution from confession1 it is necessary for them to hold that faith is a part of repentance1 because absolution is not received except by faith4 ,that absolution1 however is not received except by faith can be proved from ,paul1 who teaches ,rom4 #d1 #af1 that the promise cannot be received except by faith4 ,but absolution is the promise of the remission of sins nothing else than the ,gospel1 the divine promise of ,god's grace and favor4 ,therefore1 it necessarily requires faith4 ,neither do we see how he who does not assent to it may be said to receive absolution4 ,and what else is the refusal to assent to absolution but charging ,god with falsehood1 ,if the heart doubts1 it regards those things which ,god promises as uncertain and of no account4 ,accordingly1 in #a ,john #e1 #aj it is written3 ,he that believeth not ,god hath made ,him a liar1 because he believeth not the record that ,god gave of ,his ,son4 ,secondly1 we think that the adversaries acknowledge that the remission of sins is either a part1 or the end1 or1 to speak in their manner1 the terminus ad quem of repentance4 ,for what does repentance help if the forgiveness of sins be not obtained8 ,therefore that by which the remission of sins is received is correctly added to the parts must certainly be the most prominent part of repentance4 ,it is very certain1 however1 that even though all the gates of hell contradict us1 yet the remission of sins cannot be received except by faith alone1 which believes that sins are remitted for ,christ's sake1 according to ,rom4 #c1 #be3 ,whom ,god hath set forth to be a propitiation through faith in ,his blood4 ,likewise ,rom4 #e1 #b3 ,by whom also we have access by faith unto grace1 etc4 ,for a terrified conscience cannot set against ,god's wrath our works or our love1 but it is at length pacified when it apprehends ,christ as ,mediator1 and believes the promises given for ,his sake4 ,for those who dream that without faith in ,christ hearts become pacified1 do not understand what the remission of sins is1 or how it came to us4 ,peter1 #a ,ep4 #b1 #f1 cites from ,is4 #di1 #bc1 and #bh1 #af3 ,he that believeth on ,him shall not be confounded4 ,it is necessary1 therefore1 that hypocrites be confounded1 who are confident that they receive the remission of sins because of their own works1 and not because of ,christ4 ,peter also says in ,acts #aj1 #dc3 ,to ,him give all the prophets witness that through ,his name whosoever believeth in ,him1 shall receive remission of sins4 ,what he says1 through ,his name1 could not be expressed more clearly and he adds3 ,whosoever believeth in ,him4 ,thus1 therefore1 we receive the remission of sins only through the name of ,christ1 i4e41 for ,christ's sake1 and not for the sake of any merits and works of our own4 ,and this occurs when we believe that sins are remitted to us for ,christ's sake4 ,our adversaries cry out that they are the ,church1 that they are following the consensus of the ,church what the ,church catholic universal1 holds4 ,but ,peter also here cites in our issue the consensus of the ,church3 ,to ,him give all the prophets witness1 that through ,his name1 whosoever believeth in ,him1 shall receive remission of sins1 etc4 ,the consensus of the prophets is assuredly to be judged as the consensus of the ,church universal4 ,i verily think that if all the holy prophets are unanimously agreed in a declaration 7 since ,god regards even a single prophet as an inestimable treasure71 it would also be a decree1 a declaration1 and a unanimous strong conclusion of the universal1 catholic1 ,christian1 holy ,church1 and would be justly regarded as such4 ,we concede neither to the ,pope nor to the ,church the power to make decrees against this consensus of the prophets4 ,but the bull of ,leo openly condemns this article1 ,of the ,remission of ,sins and the adversaries condemn it in the ,confutation4 ,from which it is apparent what sort of a ,church we must judge that of these men to be1 who not only by their decrees censure the doctrine that we obtain the remission of sins by faith1 not on account of our works1 but on account of ,christ1 but who also give the command by force and the sword to abolish it1 and by every kind of cruelty like bloodhounds to put to death good men who thus believe4 ,but they have authors of a great name ,scotus1 ,gabriel1 and the like1 and passages of the ,fathers which are cited in a mutilated form in the decrees4 ,certainly1 if the testimonies are to be counted1 they win4 ,for there is a very great crowd of most trifling writers upon the ,sententiae1 who1 as though they had conspired1 defend these figments concerning the merit of attrition and of works1 and other things which we have above recounted4 ,aye1 it is true1 they are all called teachers and authors1 but by their singing you can tell what sort of birds they are4 ,these authors have taught nothing but philosophy1 and have known nothing of ,christ and the work of ,god1 their books show this plainly4 ,but lest any one be moved by the multitude of citations1 there is no great weight in the testimonies of the later writers1 who did not originate their own writings1 but only1 by compiling from the writers before them1 transferred these opinions from some books into others4 ,they have exercised no judgment1 but just like petty judges silently have approved the errors of their superiors1 which they have not understood4 ,let us not1 therefore1 hesitate to oppose this utterance of ,peter1 which cites the consensus of the prophets1 to ever so many legions of the ,sententiaries4 ,and to this utterance of ,peter the testimony of the ,holy ,ghost is added4 ,for the text speaks thus1 ,acts #aj1 #dd3 ,while ,peter yet spake these words1 the ,holy ,ghost fell on all them which heard the ,word4 ,therefore1 let pious consciences know that the command of ,god is this that they believe that they are freely forgiven for ,christ's sake1 and not for the sake of our works4 ,and by this command of ,god let them sustain themselves against despair1 and against the terrors of sin and of death4 ,and let them know that this belief has existed among saints from the beginning of the world4 ,of this the idle sophists know little2 and the blessed proclamation1 the ,gospel1 which proclaims the forgiveness of sins through the blessed ,seed1 that is1 ,christ1 has from the beginning of the world been the greatest consolation and treasure to all pious kings all prophets1 all believers4 ,for they have believed in the same ,christ in whom we believe2 for from the beginning of the world no saint has been saved in any other way than through the faith of the same ,gospel4 ,for ,peter clearly cites the consensus of the prophets1 and the writings of the apostles testify that they believe the same thing4 ,nor are testimonies of the ,fathers wanting4 ,for ,bernard says the same thing in words that are in no way obscure3 ,for it is necessary first of all to believe that you cannot have remission of sins except by the indulgence of ,god1 but add yet that you believe also this1 namely1 that through ,him sins are forgiven thee4 ,this is the testimony which the ,holy ,ghost asserts in your heart1 saying3 ,thy sins are forgiven thee4 ,for thus the apostle judges that man is justified freely through faith4 ,these words of ,bernard shed a wonderful light upon our cause1 because he not only requires that we in a general way believe that sins are remitted through mercy but he bids us add special faith1 by which we believe that sins are remitted even to us2 and he teaches how we may be rendered certain concerning the remission of sins1 namely when our hearts are encouraged by faith1 and become tranquil through the ,holy ,ghost4 ,what more do the adversaries require8 ,but how now1 ye adversaries8 ,is ,st4 ,bernard also a heretic8 ,do they still dare deny that by faith we obtain the remission of sins1 or that faith is a part of repentance8 ,thirdly1 the adversaries say that sin is remitted2 because an attrite or contrite person elicits an act of love to ,god if we undertake from reason to love ,god1 and by this act merits to receive the remission of sins4 ,this is nothing but to teach the ,law1 the ,gospel being blotted out1 and the promise concerning ,christ being abolished4 ,for they require only the ,law and our works1 because the ,law demands love4 ,besides they teach us to be confident that we obtain remission of sins because of contrition and love4 ,what else is this than to put confidence in our works1 not in the ,word and promise of ,god concerning ,christ8 ,but if the ,law be sufficient for obtaining the remission of sins1 what need is there of the ,gospel8 ,what need is there of ,christ if we obtain remission of sins because of our own work8 ,we1 on the other hand call consciences away from the ,law to the ,gospel1 and from confidence in their own works to confidence in the promise and ,christ1 because the ,gospel presents to us ,christ1 and promises freely the remission of sins for ,christ's sake4 ,in this promise it bids us trust1 namely1 that for ,christ's sake we are reconciled to the ,father1 and not for the sake of our own contrition or love4 ,for there is no other ,mediator or ,propitiator than ,christ4 ,neither can we do the works of the ,law unless we have first been reconciled through ,christ4 ,and if we would do anything1 yet we must believe that not for the sake of these works1 but for the sake of ,christ1 as ,mediator and ,propitiator1 we obtain the remission of sins4 ,yea1 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 ,law1 or otherwise than by faith in ,christ4 ,this method also we have discussed above in the chapter ,of ,justification1 where we declared why we confess that men are justified by faith1 not by love4 ,therefore the doctrine of the adversaries1 when they teach that by their own contrition and love men obtain the remission of sins1 and trust in this contrition and love1 is merely the doctrine of the ,law and of that1 too1 as not understood which they do not understand with respect to the kind of love towards ,god which it demands1 just as the ,jews looked upon the veiled face of ,moses4 ,for let us imagine that love is present1 let us imagine that works are present1 yet neither love nor works can a propitiation for sin or be of as much value as ,christ4 ,and they cannot even be opposed to the wrath and judgment of ,god1 according to ,ps4 #adc1 #b3 ,enter not into judgment with ,thy servant2 for in ,thy sight shall no man living be justified4 ,neither ought the honor of ,christ to be transferred to our works4 ,for these reasons ,paul contends that we are not justified by the ,law1 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 sake4 ,paul calls us away from the ,law to this promise4 ,upon this promise he bids us look and regard the ,lord ,christ our treasure1 which certainly will be void if we are justified by the ,law before we are justified through the promise1 or if we obtain the remission of sins on account of our own righteousness4 ,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 ,law4 ,therefore it is necessary that we are reconciled by the promise before we do the works of the ,law4 ,the promise1 however1 is received only by faith4 ,therefore it is necessary for contrite persons to apprehend by faith the promise of the remission of sins granted for ,christ's sake1 and to be confident that freely for ,christ's sake they have a reconciled ,father4 ,this is the meaning of ,paul1 ,rom4 #d1 #ac1 where he says3 ,therefore it is of faith that it might be by grace1 to the end the promise might be sure4 ,and ,gal4 #c1 #bb3 ,the ,scripture hath concluded all under sin1 that the promise by faith of ,jesus ,christ might be given them that believe1 i4e41 all are under sin1 neither can they be freed otherwise than by apprehending by faith the promise of the remission of sins4 ,therefore we must by faith accept the remission of sins before we do the works of the ,law1 although1 as has been said above1 love follows faith1 because the regenerate receive the ,holy ,ghost1 and accordingly begin to become friendly to the ,law and to do the works of the ,law4 ,we would cite more testimonies if they were not obvious to every godly reader in the ,scriptures4 ,and we do not wish to be too prolix1 in order that this ease may be the more readily seen through4 ,neither1 indeed1 is there any doubt that the meaning of ,paul is what we are defending1 namely1 that by faith we receive the remission of sins for ,christ's sake1 that by faith we ought to oppose to ,god's wrath ,christ as ,mediator1 and not our works4 ,neither let godly minds be disturbed1 even though the adversaries find fault with the judgments of ,paul4 ,nothing is said so simply that it cannot be distorted by caviling4 ,we know that what we have mentioned is the true and genuine meaning of ,paul1 we know that this our belief brings to godly consciences in agony of death and temptation sure comfort1 without which no one can in ,god's judgment4 ,therefore let these pharisaic opinions of the adversaries be rejected1 namely1 that we do not receive by faith the remission of sins1 but that it ought to be merited by our love and works2 that we ought to oppose our love and our works to the wrath of ,god4 ,not of the ,gospel1 but of the ,law is this doctrine1 which feigns that man is justified by the ,law before he has been reconciled through ,christ to ,god1 since ,christ says1 ,john #ae1 #e3 ,with out ,me1 ye can do nothing2 likewise3 ,i am the true ,vine2 ye are the branches4 ,but the adversaries feign that we are branches1 not of ,christ1 but of ,moses4 ,for they wish to be justified by the ,law1 and to offer their love and works to ,god before they are reconciled to ,god through ,christ1 before they are branches of ,christ4 ,paul1 on the other hand who is certainly a much greater teacher than the adversaries1 contends that the ,law cannot be observed without ,christ4 ,accordingly1 in order that we those who truly feel and have experienced sin and anguish of conscience must cling to the promise of grace1 in order that they may be reconciled to ,god for ,christ's sake1 the promise must be received before we do the works of the ,law4 ,we think that these things are sufficiently clear to godly consciences4 ,and hence they will understand why we have declared above that men are justified by faith1 not by love1 because we must oppose to ,god's wrath not our love or works 7or trust in our love and works71 but ,christ as ,mediator for all our ability1 all our deeds and works1 are far too weak to remove and appease ,god's wrath4 ,and we must apprehend the promise of the remission of sins before we do the works of the ,law4 ,lastly1 when will conscience be pacified if we receive remission of sins on the ground that we love1 or that we do the works of the ,law8 ,for the ,law will always accuse us1 because we never satisfy ,god's ,law4 ,just as ,paul says1 ,rom4 #d1 #ae3 ,the ,law worketh wrath4 ,chrysostom asks concerning repentance1 ,whence are we made sure that our sins are remitted us8 ,the adversaries also1 in their ,sentences1 ask concerning the same subject4 ,the question1 verily1 is worth asking blessed the man that returns the right answer4 ,this cannot be explained1 consciences cannot be made tranquil1 unless they know that it is ,god's command and the very ,gospel that they should be firmly confident that for ,christ's sake sins are remitted freely1 and that they should not doubt that these are remitted to them4 ,if any one doubts1 he charges1 as ,john says1 #a ,ep4 #e1 #aj1 the divine promise with falsehood4 ,we teach that this certainty of faith is required in the ,gospel4 ,the adversaries leave consciences uncertain and wavering4 ,consciences1 however do nothing from faith when they perpetually doubt whether they have remission4 ,for it is not possible that there should be rest1 or a quiet and peaceful conscience1 if they doubt whether ,god be gracious4 ,for if they doubt whether they have a gracious ,god1 whether they are doing right1 whether they have forgiveness of sins1 how can1 etc4 ,how can they in this doubt call upon ,god1 how can they be confident that they are heard8 ,thus the entire life is without ,god faith and without the true worship of ,god4 ,this is what ,paul says1 ,rom4 #ad1 #bc3 ,whatsoever is not of faith is sin4 ,and because they are constantly occupied with this doubt1 they never experience what faith ,god or ,christ is4 ,thus it comes to pass that they rush at last into despair die in doubt1 without ,god1 without all knowledge of ,god4 ,such is the doctrine of the adversaries1 the doctrine of the ,law1 the annulling of the ,gospel1 the doctrine of despair4 ,whereby ,christ is suppressed1 men are led into overwhelming sorrow and torture of conscience1 and finally1 when temptation comes1 into despair4 ,let ,his ,imperial ,majesty graciously consider and well examine this matter1 it does not concern gold or silver but souls and consciences4 ,now we are glad to refer to all good men the judgment concerning this topic of repentance 7for it has no obscurity71 in order that they may decide whether we or the adversaries have taught those things which are more godly and healthful to consciences4 ,indeed1 these dissensions in the ,church do not delight us2 wherefore1 if we did not have great and necessary reasons for dissenting from the adversaries1 we would with the greatest pleasure be silent4 ,but now1 since they condemn the manifest truth1 it is not right for us to desert a cause which is not our own1 but is that of ,christ and the ,church4 ,we cannot with fidelity to ,god and conscience deny this blessed doctrine and divine truth1 from which we expect at last1 when this poor temporal life ceases and all help of creatures fails1 the only eternal1 highest consolation3 nor will we in anything recede from this cause1 which is not only ours1 but that of all ,christendom1 and concerns the highest treasure1 ,jesus ,christ4 ,we have declared for what reasons we assigned to repentance these two parts1 contrition and faith4 ,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 ,fathers1 and which the adversaries have distorted in order to put faith out of sight4 ,such are3 ,repentance is to lament past evils1 and not to commit again deeds that ought to be lamented4 ,again3 ,repentance is a kind of vengeance of him who grieves1 thus punishing in himself what he is sorry for having committed4 ,in these passages no mention is made of faith4 ,and not even in the schools1 when they interpret1 is anything added concerning faith4 ,therefore1 in order that the doctrine of faith might be the more conspicuous1 we have enumerated it among the parts of repentance4 ,for the actual fact shows that those passages which require contrition or good works1 and make no mention of justifying faith1 are dangerous as experience proves4 ,and prudence can justly be desired in those who have collected these centos of the ,sentences and decrees4 ,for since the ,fathers speak in some places concerning one part1 and in other places concerning another part of repentance1 it would have been well to select and combine their judgments not only concerning one part1 but concerning both1 i4e41 concerning contrition and faith4 ,for ,tertullian speaks excellently concerning faith1 dwelling upon the oath in the prophet1 ,ezek4 #cc1 #aa3 ,as ,i live1 saith the ,lord ,god1 ,i have no pleasure in the death of the wicked1 but that the wicked turn from his way and live4 ,for as ,god swears that ,he does not wish the death of a sinner1 ,he shows that faith is required1 in order that we may believe the one swearing1 and be firmly confident that ,he forgives us4 ,the authority of the divine promises ought by itself to be great in our estimation4 ,but this promise has also been confirmed by an oath4 ,therefore1 if any one be not confident that he is forgiven1 he denies that ,god has sworn what is true1 than which a more horrible blasphemy cannot be imagined4 ,for ,tertullian speaks thus3 ,he invites by reward to salvation1 even swearing4 ,saying1 ,i live1 ,he desires that ,he be believed4 ,oh1 blessed we1 for whose sake ,god swears6 ,oh1 most miserable if we believe not the ,lord even when ,he swears6 ,but here we must know that this faith ought to be confident that ,god freely forgives us for the sake of ,christ1 for the sake of ,his own promise1 not for the sake of our works1 contrition1 confession1 or satisfactions4 ,for if faith relies upon these works1 it immediately becomes uncertain1 because the terrified conscience sees that these works are unworthy4 ,accordingly1 ,ambrose speaks admirably concerning repentance3 ,therefore it is proper for us to believe both that we are to repent1 and that we are to be pardoned1 but so as to expect pardon as from faith1 which obtains it as from a handwriting4 ,again3 ,it is faith which covers our sins4 ,therefore there are sentences extant in the ,fathers1 not only concerning contrition and works1 but also concerning faith4 ,but the adversaries1 since they understand neither the nature of repentance nor the language of the ,fathers1 select passages concerning a part of repentance1 namely1 concerning works2 they pass over the declarations made elsewhere concerning faith1 since they do not understand them4 ,part #af ,article ,,vi3 ,of ,confession and ,satisfaction4 ,good men can easily judge that it is of the greatest importance that the true doctrine concerning the abovementioned parts1 namely1 contrition and faith1 be preserved4 ,for the great fraud of indulgences1 etc41 and the preposterous doctrines of the sophists have sufficiently taught us what great vexation and danger arise therefrom if a foul stroke is here made4 ,how many a godly conscience under the ,papacy sought with great labor the true way1 and in the midst of such darkness did not find it6 ,therefore1 we have always been occupied more with the elucidation of these topics1 and have disputed nothing as yet concerning confession and satisfaction4 ,for we also retain confession1 especially on account of the absolution1 as being the word of ,god which1 by divine authority1 the power of the keys pronounces upon individuals4 ,therefore it would be wicked to remove private absolution from the ,church4 ,neither do they understand what the remission of sins or the power of the keys is1 if there are any who despise private absolution4 ,but in reference to the enumeration of offenses in confession1 we have said above that we hold that it is not necessary by divine right4 ,for the objection1 made by some1 that a judge ought to investigate a ease before he pronounces upon it1 pertains in no way to this subject2 because the ministry of absolution is favor or grace1 it is not a legal process1 or law4 ,for ,god is the ,judge1 who has committed to the apostles1 not the office of judges1 but the administration of grace namely1 to acquit those who desire1 etc4 ,therefore ministers in the ,church have the command to remit sin1 they have not the command to investigate secret sins4 ,and indeed1 they absolve from those that we do not remember2 for which reason absolution1 which is the voice of the ,gospel remitting sins and consoling consciences1 does not require judicial examination4 ,and it is ridiculous to transfer hither the saying of ,solomon1 ,prov4 #bg1 #bc3 ,be thou diligent to know the state of thy flocks4 ,for ,solomon says nothing of confession1 but gives to the father of a family a domestic precept1 that he should use what is his own1 and abstain from what is another's1 and he commands him to take care of his own property diligently1 yet in such a way that1 with his mind occupied with the increase of his resources1 he should not cast away the fear of ,god1 or faith or care in ,god's ,word4 ,but our adversaries1 by a wonderful metamorphosis1 transform passages of ,scripture to whatever meaning they please4 ,they produce from the ,scriptures black and white1 as they please1 contrary to the natural meaning of the clear words4 ,here to know signifies with them to hear confessions1 the state1 not the outward life1 but the secrets of conscience2 and the flocks signify men4 ,sable1 we think means a school within which there are such doctors and orators4 ,but it has happened aright to those who thus despise the ,holy ,scriptures and all fine arts that they make gross mistakes in grammar4 ,the interpretation is assuredly neat1 and is worthy of these despisers of the pursuits of eloquence4 ,but if any one desires by a similitude to transfer a precept from a father of a family to a pastor of a ,church1 he ought certainly to interpret state ,v4 vultus1 countenance as applying to the outward life4 ,this similitude will be more consistent4 ,but let us omit such matters as these4 ,at different times in the ,psalms mention is made of confession1 as1 ,ps4 #cb1 #e3 ,i said1 ,i will confess my transgressions unto the ,lord2 and ,thou forgavest the iniquity of my sin4 ,such confession of sin which is made to ,god is contrition itself4 ,for when confession is made to ,god1 it must be made with the heart not alone with the voice1 as is made on the stage by actors4 ,therefore1 such confession is contrition1 in which1 feeling ,god's wrath1 we confess that ,god is justly angry1 and that ,he cannot be appeased by our works1 and nevertheless we seek for mercy because of ,god's promise4 ,such is the following confession1 ,ps4 #ea1 #d3 ,against ,thee only have ,i sinned1 that ,thou mightest be justified and be clear when ,thou judgest1 i4e41 ,i confess that ,i am a sinner1 and have merited eternal wrath1 nor can ,i set my righteousnesses1 my merits1 against ,thy wrath2 accordingly1 ,i declare that ,thou art just when ,thou condemnest and punishest us1 ,i declare that ,thou art clear when hypocrites judge ,thee to be unjust in punishing them or in condemning the well-deserving4 ,yea1 our merits cannot be opposed to ,thy judgment but we shall thus be justified1 namely1 if ,thou justifiest us1 if through ,thy mercy ,thou accountest us righteous4 ,perhaps some one may also cite ,jas4 #e1 #af3 ,confess your faults one to another4 ,but here the reference is not to confession that is to be made to the priests1 but1 in general1 concerning the reconciliation of brethren to each other4 ,for it commands that the confession be mutual4 ,again1 our adversaries will condemn many most generally received teachers if they will contend that in confession an enumeration of offenses is necessary according to divine ,law4 ,for although we approve of confession1 and judge that some examination is of advantage in order that men may be the better instructed young and inexperienced persons be questioned1 yet the matter must be so controlled that snares are not cast upon consciences1 which never will be tranquil if they think that they cannot obtain the remission of sins unless this precise enumeration be made4 ,that which the adversaries have expressed in the ,confutation is certainly most false1 namely1 that a full confession is necessary for salvation4 ,for this is impossible4 ,and what snares they here cast upon the conscience when they require a full confession6 ,for when will conscience be sure that the confession is complete8 ,in the ,church-writers mention is made of confession1 but they do not speak of this enumeration of secret offenses1 but of the rite of public repentance4 ,for as the fallen or notorious those guilty of public crimes were not received without fixed satisfactions without a public ceremony or reproof1 they made confession on this account to the presbyters1 in order that satisfactions might be prescribed to them according to the measure of their offenses4 ,this entire matter contained nothing similar to the enumeration concerning which we are disputing4 ,this confession was made1 not because the remission of sins before ,god could not occur without it1 but because satisfactions could not be prescribed unless the kind of offense were first known4 ,for different offenses had different canons4 ,and from this rite of public repentance there has been left the word satisfaction4 ,for the holy ,fathers were unwilling to receive the fallen or the notorious1 unless as far as it was possible1 their repentance had been first examined into and exhibited publicly4 ,and there seem to have been many causes for this4 ,for to chastise those who had fallen served as an example1 just as also the gloss upon the degrees admonishes1 and it was improper immediately to admit notorious men to the communion without their being tested4 ,these customs have long since grown obsolete4 ,neither is it necessary to restore them1 because they are not necessary for the remission of sins before ,god4 ,neither did the ,fathers hold this1 namely1 that men merit the remission of sins through such customs or such works1 although these spectacles such outward ceremonies usually lead astray the ignorant to think that by these works they merit the remission of sins before ,god4 ,but if any one thus holds1 he holds to the faith of a ,jew and heathen4 ,for also the heathen had certain expiations for offenses through which they imagined to be reconciled to ,god4 ,now1 however1 although the custom has become obsolete1 the name satisfaction still remains1 and a trace of the custom also remains of prescribing in confession certain satisfactions1 which they define as works that are not due4 ,we call them canonical satisfactions4 ,of these we hold1 just as of the enumeration1 that canonical satisfactions these public ceremonies are not necessary by divine ,law for the remission of sins1 just as those ancient exhibitions of satisfactions in public repentance were not necessary by divine ,law for the remission of sins4 ,for the belief concerning faith must be retained1 that by faith we obtain remission of sins for ,christ's sake1 and not for the sake of our works that precede or follow when we are converted or born anew in ,christ4 ,and for this reason we have discussed especially the question of satisfactions1 that by submitting to them the righteousness of faith be not obscured1 or men think that for the sake of these works they obtain remission of sins4 ,and many sayings that are current in the schools aid the error1 such as that which they give in the definition of satisfaction1 namely1 that it is wrought for the purpose of appeasing the divine displeasure4 ,but1 nevertheless1 the adversaries acknowledge that satisfactions are of no profit for the remission of guilt4 ,yet they imagine that satisfactions are of profit in redeeming from the punishments1 whether of purgatory or other punishments4 ,for thus they teach that in the remission of sins1 ,god without means1 alone remits the guilt1 and yet1 because it belongs to divine justice to punish sin1 that ,he commutes eternal into temporal punishment4 ,they add further that a part of this temporal punishment is remitted by the power of the keys1 but that the rest is redeemed by means of satisfactions4 ,neither can it be understood of what punishments a part is remitted by the power of the keys1 unless they say that a part of the punishments of purgatory is remitted1 from which it would follow that satisfactions are only punishments redeeming from purgatory4 ,and these satisfactions1 they say1 avail even though they are rendered by those who have relapsed into mortal sin1 as though indeed the divine displeasure could be appeased by those who are in mortal sin4 ,this entire matter is fictitious1 and recently fabricated without the authority of ,scripture and the old writers of the ,church4 ,and not even ,longobardus speaks in this way of satisfactions4 ,the scholastics saw that there were satisfactions in the ,church2 and they did not notice that these exhibitions had been instituted both for the purpose of example1 and for testing those who desired to be received by the ,church4 ,in a word1 they did not see that it was a discipline1 and entirely a secular matter4 ,accordingly1 they superstitiously imagined that these avail not for discipline before the ,church1 but for appeasing ,god4 ,and just as in other places they frequently1 with great inaptness1 have confounded spiritual and civil matters the kingdom of ,christ1 which is spiritual1 and the kingdom of the world1 and external discipline1 the same happens also with regard to satisfactions4 ,but the gloss on the canons at various places testifies that these observances were instituted for the sake of church discipline should serve alone for an example before the ,church4 ,let us see1 moreover1 how in the ,confutation which they had the presumption to obtrude upon ,his ,imperial ,majesty1 they prove these figments of theirs4 ,they cite many passages from the ,scriptures1 in order to impose upon the inexperienced1 as though this subject which was unknown even in the time of ,longobard1 had authority from the ,scriptures4 ,they bring forward such passages as these3 ,bring forth1 therefore1 fruits meet for repentance1 ,matt4 #c1 #h1 ,mark #a1 #ae4 ,again3 ,yield your members servants to righteousness ,rom4 #f1 #ai4 ,again1 ,christ preaches repentance1 ,matt4 #d1 #ag3 ,repent4 ,again1 ,christ ,luke #bd1 #dg1 commands the apostles to preach repentance1 and ,peter preaches repentance ,acts #b1 #ch4 ,afterward they cite certain passages of the ,fathers and the canons1 and conclude that satisfactions in the ,church are not to be abolished contrary to the plain ,gospel and the decrees of the ,councils and ,fathers against the decision of the ,holy ,church2 nay1 even that those who have been absolved by the priest ought to bring to perfection the repentance that has been enjoined1 following the declaration of ,paul1 ,titus #b1 #ad3 ,who gave ,himself for us that ,he might redeem us from all iniquity1 and purify unto ,himself a peculiar people1 zealous of good works4 ,may ,god put to confusion these godless sophists who so wickedly distort ,god's ,word to their own most vain dreams6 ,what good man is there who is not moved by such indignity8 ,christ says1 ,repent1 the apostles preach repentance2 therefore eternal punishments are compensated by the punishments of purgatory2 therefore the keys have the power to remit part of the punishments of purgatory2 therefore satisfactions redeem the punishments of purgatory6 ,who has taught these asses such logic8 ,yet this is neither logic nor sophistry1 but cunning trickery4 ,accordingly1 they appeal to the expression repent in such a way that1 when the inexperienced hear such a passage cited against us they may derive the opinion that we deny the entire repentance4 ,by these arts they endeavor to alienate minds and to enkindle hatred1 so that the inexperienced may cry out against us ,crucify6 crucify61 that such pestilent heretics as disapprove of repentance should be removed from their midst4 ,thus they are publicly convicted of being liars in this matter4 ,but we hope that among good men these calumnies and misrepresentations of ,holy ,scripture may make little headway4 ,and ,god will not long endure such impudence and wickedness4 ,they will certainly be consumed by the ,first and ,second ,commandments4 ,neither has the ,pope of ,rome consulted well for his own dignity in employing such patrons1 because he has entrusted a matter of the greatest importance to the judgment of these sophists4 ,for since we include in the ,confession almost the sum of the entire ,christian doctrine1 judges should have been appointed to make a declaration concerning matters so important and so many and various1 whose learning and faith would have been more approved than that of these sophists who have written this ,confutation4 ,it was particularly becoming for you1 ,o ,campegius1 in accordance with your wisdom1 to have taken care that in regard to matters of such importance they should write nothing which either at this time or with posterity might seem to be able to diminish regard for the ,roman ,see4 ,if the ,roman ,see judges it right that all nations should acknowledge her as mistress of the faith1 she ought to take pains that learned and uncorrupt men make investigation concerning matters of religion4 ,for what will the world judge if at any time the writing of the adversaries be brought to light8 ,what will posterity judge concerning these reproachful judicial investigations8 ,you see1 ,o ,campegius1 that these are the last times1 in which ,christ predicted that there would be the greatest danger to religion4 ,you1 therefore1 who ought1 as it were1 to sit on the watch-tower and control religious matters1 should in these times employ unusual wisdom and diligence4 ,there are many signs which1 unless you heed them1 threaten a change to the ,roman state4 ,and you make a mistake if you think that ,churches should be retained only by force and arms4 ,men ask to be taught concerning religion4 ,how many do you suppose there are1 not only in ,germany1 but also in ,england1 in ,spain1 in ,france1 in ,italy1 and finally even in the city of ,rome1 who1 since they see that controversies have arisen concerning of the greatest importance1 are beginning here and there to doubt1 and to be silently indignant that you refuse to investigate and judge aright subjects of such weight as these2 that you do not deliver wavering consciences2 that you only bid us be overthrown and annihilated by arms8 ,there are many good men to whom this doubt is more bitter than death4 ,you do not consider sufficiently how great a subject religion is1 if you think that good men are in anguish for a slight cause whenever they begin to doubt concerning any dogma4 ,and this doubt can have no other effect than to produce the greatest bitterness of hatred against those who1 when they ought to heal consciences1 plant themselves in the way of the explanation of the subject4 ,we do not here say that you ought to fear ,god's judgment4 ,for the hierarchs think that they can easily provide against this1 for since they hold the keys1 of course they can open heaven for themselves whenever they wish4 ,we are speaking of the judgments of men and the silent desires of all nations1 which1 indeed1 at this time require that these matters be investigated and decided in such a manner that good minds may be healed and freed from doubt4 ,for1 in accordance with your wisdom1 you can easily decide what will take place if at any time this hatred against you should break forth4 ,but by this favor you will be able to bind to yourself all nations1 as all sane men regard it as the highest and most important matter1 if you heal doubting consciences4 ,we have said these things not because we doubt concerning our ,confession4 ,for we know that it is true1 godly1 and useful to godly consciences4 ,but it is likely that there are many in many places who waver concerning matters of no light importance1 and yet do not hear such teachers as are able to heal their consciences4 ,but let us return to the main point4 ,the ,scriptures cited by the adversaries speak in no way of canonical satisfactions1 and of the opinions of the scholastics1 since it is evident that the latter were only recently born4 ,therefore it is pure slander when they distort ,scripture to their own opinions4 ,we say that good fruits1 good works in every kind of life1 ought to follow repentance1 i4e41 conversion or regeneration the renewal of the ,holy ,ghost in the heart4 ,neither can there be true conversion or true contrition where mortifications of the flesh and good fruits do not follow if we do not externally render good works and ,christian patience4 ,true terrors1 true griefs of mind1 do not allow the body to indulge in sensual pleasures1 and true faith is not ungrateful to ,god1 neither does it despise ,god's commandments4 ,in a word1 there is no inner repentance unless it also produces outwardly mortifications of the flesh4 ,we say also that this is the meaning of ,john when he says1 ,matt4 #c1 #h3 ,bring forth1 therefore1 fruits meet for repentance4 ,likewise of ,paul when he says ,rom4 #f1 #ai3 ,yield your members servants to righteousness2 just as he likewise says elsewhere1 ,rom4 #ab1 #a3 ,present your bodies a living sacrifice1 etc4 ,and when ,christ says ,matt4 #d1 #ag3 ,repent1 ,he certainly speaks of the entire repentance1 of the entire newness of life and its fruits1 ,he does not speak of those hypocritical satisfactions which1 the scholastics avail for compensating the punishment of purgatory or other punishments when they are made by those who are in mortal sin4 ,many arguments1 likewise1 can be collected to show that these passages of ,scripture pertain in no way to scholastic satisfactions4 ,these men imagine that satisfactions are works that are not due which we are not obliged to do2 but ,scripture1 in these passages1 requires works that are due which we are obliged to do4 ,for this word of ,christ1 ,repent1 is the word of a commandment4 ,likewise the adversaries write that if any one who goes to confession should refuse to undertake satisfactions1 he does not sin1 but will pay these penalties in purgatory4 ,now the following passages are1 without controversy1 precepts pertaining to this life3 ,repent2 ,bring forth fruits meet for repentance2 ,yield your members servants to righteousness4 ,therefore they cannot be distorted to the satisfactions which it is permitted to refuse4 ,for to refuse ,god's commandments is not permitted4 ,for ,god's commands are not thus left to our discretion4 ,thirdly1 indulgences remit these satisfactions1 as is taught by the ,chapter1 ,de ,poenitentiis et ,remissione1 beginning ,quum ex eo1 etc4 ,but indulgences do not free us from the commandments3 ,repent2 ,bring forth fruits meet for repentance4 ,therefore it is manifest that these passages of ,scripture have been wickedly distorted to apply to canonical satisfactions4 ,see further what follows4 ,if the punishments of purgatory are satisfactions1 or satispassions sufferings sufficient1 or if satisfactions are a redemption of the punishments of purgatory1 do these passages also give commandment that souls be punished in purgatory8 ,the above-cited passages of ,christ and ,paul must also show and prove that souls enter purgatory and there suffer pain4 ,since this must follow from the opinions of the adversaries1 these passages should be interpreted in a new way these passages should put on new coats3 ,bring forth fruits meet for repentance2 ,repent1 i4e41 suffer the punishments of purgatory after this life4 ,but we do not care about refuting in more words these absurdities of the adversaries4 ,for it is evident that ,scripture speaks of works that are due1 of the entire newness of life1 and not of these observances of works that are not due1 of which the adversaries speak4 ,and yet1 by these figments they defend orders of monks1 the sale of ,masses and infinite observances1 namely1 as works which1 if they do not make satisfaction for guilt1 yet make satisfaction for punishment4 ,since1 therefore1 the passages of ,scripture cited do not say that eternal punishments are to be compensated by works that are not due1 the adversaries are rash in affirming that these satisfactions are compensated by canonical satisfactions4 ,nor do the keys have the command to commute some punishments1 and likewise to remit a part of the punishments4 ,for where are such things dreams and lies read in the ,scriptures8 ,christ speaks of the remission of sins when ,he says ,matt4 #ah1 #ah3 ,whatsoever ye shall loose1 etc4 i4e41 sin being forgiven1 death eternal is taken away1 and life eternal bestowed4 ,nor does ,whatsoever ye shall bind speak of the imposing of punishments1 but of retaining the sins of those who are not converted4 ,moreover1 the declaration of ,longobard concerning remitting a part of the punishments has been taken from the canonical punishments2 a part of these the pastors remitted4 ,although1 we hold that repentance ought to bring forth good fruits for the sake of ,god's glory and command1 and good fruits1 true fastings1 true prayers1 true alms1 etc41 have the commands of ,god1 yet in the ,holy ,scriptures we nowhere find this1 namely1 that eternal punishments are not remitted except on account of the punishment of purgatory or canonical satisfactions1 i4e41 on account of certain works not due1 or that the power of the keys has the command to commute their punishments or to remit a portion4 ,these things the adversaries were to prove4 ,this they will not attempt4 ,besides1 the death of ,christ is a satisfaction not only for guilt1 but also for eternal death1 according to ,hos4 #ac1 #ad3 #j death1 ,i will be thy death4 ,how monstrous1 therefore1 it is to say that the satisfaction of ,christ redeemed from the guilt1 and our punishments redeem from eternal death1 as the expression1 ,i will be thy death1 ought then to be understood1 not concerning ,christ1 but concerning our works1 and1 indeed1 not concerning the works commanded by ,god1 but concerning some frigid observances devised by men6 ,and these are said to abolish death1 even when they are wrought in mortal sin4 ,it is incredible with what grief we recite these absurdities of the adversaries1 which cannot but cause one who considers them to be enraged against such doctrines of demons1 which the devil has spread in the ,church in order to suppress the knowledge of the ,law and ,gospel1 of repentance and quickening1 and the benefits of ,christ4 ,for of the ,law they speak thus3 ,god1 condescending to our weakness1 has given to man a measure of those things to which of necessity he is bound and this is the observance of precepts1 so that from what is left1 i4e41 from works of supererogation1 he can render satisfaction with reference to offenses that have been committed4 ,here men imagine that they can observe the ,law of ,god in such a manner as to be able to do even more than the ,law exacts4 ,but ,scripture everywhere exclaims that we are far distant from the perfection which the ,law requires4 ,yet these men imagine that the ,law of ,god has been comprised in outward and civil righteousness2 they do not see that it requires true love to ,god with the whole heart1 etc41 and condemns the entire concupiscence in the nature4 ,therefore no one does as much as the ,law requires4 ,hence their imagination that we can do more is ridiculous4 ,for although we can perform outward works not commanded by ,god's ,law which ,paul calls beggarly ordinances1 yet the confidence that satisfaction is rendered ,god's ,law yea1 that more is done than ,god demands is vain and wicked4 ,and true prayers1 true alms1 true fastings1 have ,god's command2 and where they have ,god's command1 they cannot without sin be omitted4 ,but these works1 in so far as they have not been commanded by ,god's ,law1 but have a fixed form derived from human rule are works of human traditions of which ,christ says1 ,matt4 #ae1 #i3 ,in vain they do worship ,me with the commandments of men1 such as certain fasts appointed not for restraining the flesh1 but that1 by this work1 honor may be given to ,god1 as ,scotus says1 and eternal death be made up for2 likewise1 a fixed number of prayers1 a fixed measure of alms when they are rendered in such a way that this measure is a worship ex opere operato giving honor to ,god1 and making up for eternal death4 ,for they ascribe satisfaction to these ex opere operato1 because they teach that they avail even in those who are in mortal sin4 ,there are works which depart still farther from ,god's commands1 as rosaries and pilgrimages2 and of these there is a great variety3 one makes a journey to ,st4 ,jacob clad in mail1 and another with bare feet4 ,christ calls these vain acts of worship1 and hence they do not serve to appease ,god's displeasure1 as the adversaries say4 ,and yet they adorn these works with magnificent titles2 they call them works of supererogation1 to them the honor is ascribed of being a price paid instead of eternal death4 ,thus they are preferred to the works of ,god's commandments the true works expressly mentioned in the ,ten ,commandments4 ,in this way the ,law of ,god is obscured in two ways1 one1 because satisfaction is thought to be rendered ,god's ,law by means of outward and civil works1 the other1 because human traditions are added whose works are preferred to the works of the divine ,law4 ,part #ag ,in the second place1 repentance and grace are obscured4 ,for eternal death is not atoned for by this compensation of works because it is idle1 and does not in the present life taste of death4 ,something else must be opposed to death when it tries us4 ,for just as the wrath of ,god is overcome by faith in ,christ1 so death is overcome by faith in ,christ4 ,just as ,paul says1 #a ,cor4 #af1 #fg3 ,but thanks be to ,god which giveth us the victory through our ,lord ,jesus ,christ4 ,he does not say3 ,who giveth us the victory if we oppose our satisfactions against death4 ,the adversaries treat of idle speculations concerning the remission of guilt1 and do not see how in the remission of guilt1 the heart is freed by faith in ,christ from ,god's anger and eternal death4 ,since1 therefore1 the death of ,christ is a satisfaction for eternal death1 and since the adversaries themselves confess that these works of satisfactions are works that are not due1 but are works of human traditions1 of which ,christ says1 ,matt4 #af1 #i1 that they are vain acts of worship1 we can safely affirm that canonical satisfactions are not necessary by divine ,law for the remission of guilt1 or eternal punishment1 or the punishment of purgatory4 ,but the adversaries object that vengeance or punishment is necessary for repentance1 because ,augustine says that repentance is vengeance punishing1 etc44 ,we grant that vengeance or punishment is necessary in repentance1 yet not as merit or price1 as the adversaries imagine that satisfactions are4 ,but vengeance is in repentance formally1 i4e41 because regeneration itself occurs by a perpetual mortification of the oldness of life4 ,the saying of ,scotus may indeed be very beautiful1 that poenitentia is so called because it is1 as it were1 poenae tenentia1 holding to punishment4 ,but of what punishment1 of what vengeance1 does ,augustine speak8 ,certainly of true punishment1 of true vengeance1 namely1 of contrition1 of true terrors4 ,nor do we here exclude the outward mortifications of the body1 which follow true grief of mind4 ,the adversaries make a great mistake if they imagine that canonical satisfactions their juggler's tricks1 rosaries1 pilgrimages1 and such like are more truly punishments than are true terrors in the heart4 ,it is most foolish to distort the name of punishment to these frigid satisfactions1 and not to refer them to those horrible terrors of conscience of which ,david says1 ,ps4 #ah1 #d2 #b ,sam4 #bb1 #e3 ,the sorrows of death compassed me4 ,who would not rather1 clad in mail and equipped1 seek the church of ,james1 the basilica of ,peter1 etc41 than bear that ineffable violence of grief which exists even in persons of ordinary lives1 if there be true repentance8 ,but they say that it belongs to ,god's justice to punish sin4 ,he certainly punishes it in contrition1 when in these terrors ,he shows ,his wrath4 ,just as ,david indicates when he prays1 ,ps4 #f1 #a3 #j ,lord1 rebuke me not in ,thine anger4 ,and ,jeremiah1 #aj1 #bd3 #j ,lord1 correct me1 but with judgment2 not in ,thine anger1 lest ,thou bring me to nothing4 ,here indeed the most bitter punishments are spoken of4 ,and the adversaries acknowledge that contrition can be so great that satisfaction is not required4 ,contrition is therefore more truly a punishment than is satisfaction4 ,besides1 saints are subject to death1 and all general afflictions1 as ,peter says1 #a ,ep4 #d1 #ag3 ,for the time is come that judgment must begin at the house of ,god2 and if it first begin at us1 what shall the end be of them that obey not the ,gospel of ,god8 ,and although these afflictions are for the most part the punishments of sin1 yet in the godly they have a better end1 namely1 to exercise them1 that they may learn amidst trials to seek ,god's aid1 to acknowledge the distrust of their own hearts1 etc41 as ,paul says of himself1 #b ,cor4 #a1 #i3 ,but we had the sentence of death in ourselves1 that we should not trust in ourselves1 but in ,god which raiseth the dead4 ,and ,isaiah says1 #bf1 #af3 ,they poured out prayer when ,thy chastening was upon them i4e41 afflictions are a discipline by which ,god exercises the saints4 ,likewise afflictions are inflicted because of present sin1 since in the saints they mortify and extinguish concupiscence1 so that they may be renewed by the ,spirit1 as ,paul says1 ,rom4 #h1 #aj3 ,the body is dead because of sin1 i4 e41 it is mortified more and more every day because of present sin which is still left in the flesh4 ,and death itself serves this purpose1 namely1 to abolish this flesh of sin1 that we may rise absolutely new4 ,neither is there now in the death of the believer1 since by faith he has overcome the terrors of death1 that sting and sense of wrath of which ,paul speaks #a ,cor4 #ae1 #ef3 ,the sting of death is sin2 and the strength of sin is the ,law4 ,this strength of sin1 this sense of wrath1 is truly a punishment as long as it is present2 without this sense of wrath1 death is not properly a punishment4 ,moreover1 canonical satisfactions do not belong to these punishments2 as the adversaries say that by the power of the keys a part of the punishments is remitted4 ,likewise1 according to these very men1 the keys remit the satisfactions1 and the punishments on account of which the satisfactions are made4 ,but it is evident that the common afflictions are not removed by the power of the keys4 ,and if they wish to be understood concerning punishments1 why do they add that satisfaction is to be rendered in purgatory8 ,they oppose the example of ,adam1 and also of ,david1 who was punished for his adultery4 ,from these examples they derive the universal rule that peculiar temporal punishments in the remission of sins correspond to individual sins4 ,it has been said before that saints suffer punishments1 which are works of ,god2 they suffer contrition or terrors1 they also suffer other common afflictions4 ,thus1 for example1 some suffer punishments of their own that have been imposed by ,god4 ,and these punishments pertain in no way to the keys because the keys neither can impose nor remit them1 but ,god1 without the ministry of the keys1 imposes and remits them as ,he will4 ,neither does the universal rule follow3 ,upon ,david a peculiar punishment was imposed1 therefore1 in addition to common afflictions1 there is another punishment of purgatory1 in which each degree corresponds to each sin4 ,where does ,scripture teach that we cannot be freed from eternal death except by the compensation of certain punishments in addition to common afflictions8 ,but1 on the other hand1 it most frequently teaches that the remission of sins occurs freely for ,christ's sake1 that ,christ is the ,victor of sin and death4 ,therefore the merit of satisfaction is not to be patched upon this4 ,and although afflictions still remain1 yet ,scripture interprets these as the mortifications of present sin to kill and humble the old ,adam1 and not as the compensations of eternal death or as prices for eternal death4 ,job is excused that he was not afflicted on account of past evil deeds1 therefore afflictions are not always punishments or signs of wrath4 ,yea1 terrified consciences are to be taught that other ends of afflictions are more important that they should learn to regard troubles far differently1 namely1 as signs of grace1 lest they think that they are rejected by ,god when in afflictions they see nothing but ,god's punishment and anger4 ,the other more important ends are to be considered namely1 that ,god is doing ,his strange work so that ,he may he able to do ,his own work1 etc41 as ,isaiah teaches in a long discourse1 chap4 #bh4 ,and when the disciples asked concerning the blind man who sinned1 ,john #i1 #b4 #c1 ,christ replies that the cause of his blindness is not sin1 but that the works of ,god should be made manifest in him4 ,and in ,jeremiah1 #di1 #ab1 it is said3 ,they whose judgment was not to drink of the cup have assuredly drunken4 ,thus the prophets and ,john the ,baptist and other saints were killed4 ,therefore afflictions are not always punishments for certain past deeds1 but they are the works of ,god1 intended for our profit1 and that the power of ,god might be made more manifest in our weakness how ,he can help in the midst of death4 ,thus ,paul says1 #b ,cor4 #ab1 #e4 #i3 ,the strength of ,god is made perfect in my weakness4 ,therefore1 because of ,god's will1 our bodies ought to be sacrifices1 declare our obedience and patience1 and not to compensate for eternal death1 for which ,god has another price namely1 the death of ,his own ,son4 ,and in this sense ,gregory interprets even the punishment of ,david when he says3 ,if ,god on account of that sin had threatened that he would thus be humbled by his son1 why1 when the sin was forgiven1 did ,he fulfil that which ,he had threatened against him8 ,the reply is that this remission was made that man might not be hindered from receiving eternal life1 but that the example of the threatening followed1 in order that the piety of the man might be exercised and tested even in this humility4 ,thus also ,god inflicted upon man death of body on account of sin1 and after the remission of sins ,he did not remove it1 for the sake of exercising justice namely1 in order that the righteousness of those who are sanctified might be exercised and tested4 ,nor1 indeed1 are common calamities as war1 famine1 and similar calamities1 properly speaking1 removed by these works of canonical satisfactions1 i4e41 by these works of human traditions1 which1 they say1 avail ex opere operato1 in such a way that1 even though they are wrought in mortal sin1 yet they redeem from the punishments4 ,and the adversaries themselves confess that they impose satisfactions1 not on account of such common calamities but on account of purgatory2 hence1 their satisfactions are pure imaginations and dreams4 ,and when the passage of ,paul1 #a ,cor4 #aa1 #ca1 is cited against us3 ,if we would judge ourselves1 we should not be judged by the ,lord they conclude therefrom that1 if we impose punishment upon ourselves1 ,god will judge us the more graciously1 the word to judge ought to be understood of the entire repentance and due fruits1 not of works which are not due4 ,our adversaries pay the penalty for despising grammar when they understand to judge to be the same as to make a pilgrimage clad in mail to the church of ,st4 ,james1 or similar works4 ,to judge signifies the entire repentance1 it signifies to condemn sins4 ,this condemnation truly occurs in contrition and the change of life4 ,the entire repentance1 contrition1 faith1 the good fruits1 obtain the mitigation of public and private punishments and calamities1 as ,isaiah teaches chap4 #a1 #ag1 #ai3 ,cease to do evil2 learn to do well1 etc4 ,though your sins be as scarlet1 they shall be white as snow4 ,if ye be willing and obedient1 ye shall eat the good of the land4 ,neither should a most important and salutary meaning be transferred from the entire repentance1 and from works due or commanded by ,god1 to the satisfactions and works of human traditions4 ,and this it is profitable to teach that common evils are mitigated by our repentance and by the true fruits of repentance1 by good works wrought from faith1 not1 as these men imagine1 wrought in mortal sin4 ,and here belongs the example of the ,ninevites1 ,jonah #c1 #aj1 who by their repentance 7we speak of the entire repentance7 were reconciled to ,god1 and obtained the favor that their city was not destroyed4 ,moreover1 the making mention1 by the ,fathers1 of satisfaction1 and the framing of canons by the councils1 we have said above was a matter of church-discipline instituted on account of the example4 ,nor did they hold that this discipline is necessary for the remission either of the guilt or of the punishment4 ,for if some of them made mention of purgatory1 they interpret it not as compensation for eternal punishment which only ,christ makes1 not as satisfaction1 but as purification of imperfect souls4 ,just as ,augustine says that venial daily offenses are consumed i4e41 distrust towards ,god and other similar dispositions are mortified4 ,now and then the writers transfer the term satisfaction from the rite itself or spectacle1 to signify true mortification4 ,thus ,augustine says3 ,true satisfaction is to cut off the causes of sin1 i4e41 to mortify the flesh1 likewise to restrain the flesh1 not in order that eternal punishments may be compensated for but so that the flesh may not allure to sin4 ,thus concerning restitution1 ,gregory says that repentance is false if it does not satisfy those whose property we have taken4 ,for he who still steals does not truly grieve that he has stolen or robbed4 ,for he is a thief or robber1 so long as he is the unjust possessor of the property of another4 ,this civil satisfaction is necessary1 because it is written ,eph4 #d1 #bh3 ,let him that stole1 steal no more4 ,likewise ,chrysostom says3 ,in the heart1 contrition2 in the mouth1 confession2 in the work1 entire humility4 ,this amounts to nothing against us4 ,good works ought to follow repentance1 it ought to be repentance1 not simulation1 but a change of the entire life for the better4 ,likewise1 the ,fathers wrote that it is sufficient if once in life this public or ceremonial penitence occur1 about which the canons concerning satisfactions have been made4 ,therefore it can be understood that they held that these canons are not necessary for the remission of sins4 ,for in addition to this ceremonial penitence1 they frequently wish that penitence be rendered otherwise1 where canons of satisfactions were not required4 ,the composers of the ,confutation write that the abolition of satisfactions contrary to the plain ,gospel is not to be endured4 ,we1 therefore1 have thus far shown that these canonical satisfactions1 i4 e41 works not due and that are to be performed in order to compensate for punishment1 have not the command of the ,gospel4 ,the subject itself shows this4 ,if works of satisfaction are works which are not due1 why do they cite the plain ,gospel8 ,for if the ,gospel would command that punishments be compensated for by such works1 the works would already be due4 ,but thus they speak in order to impose upon the inexperienced1 and they cite testimonies which speak of works that are due1 although they themselves in their own satisfactions prescribe works that are not due4 ,yea1 in their schools they themselves concede that satisfactions can be refused without mortal sin4 ,therefore they here write falsely that we are compelled by the plain ,gospel to undertake these canonical satisfactions4 ,but we have already frequently testified that repentance ought to produce good fruits3 and what the good fruits are the ,ten ,commandments teach1 namely1 truly and from the heart most highly to esteem1 fear1 and love ,god1 joyfully to call upon ,him in need1 prayer1 thanksgiving1 the confession of the ,gospel hearing this ,word1 to teach the ,gospel1 to obey parents and magistrates1 to be faithful to one's calling1 not to kill1 not to retain hatred1 but to be forgiving to be agreeable and kind to one's neighbor1 to give to the needy1 so far as we can according to our means1 not to commit fornication or adultery1 but to restrain and bridle and chastise the flesh1 not for a compensation of eternal punishment1 but so as not to obey the devil1 or offend the ,holy ,ghost1 likewise1 to speak the truth4 ,these fruits have ,god's injunction1 and ought to be brought forth for the sake of ,god's glory and command2 and they have their rewards also4 ,but that eternal punishments are not remitted except on account of the compensation rendered by certain traditions or by purgatory1 ,scripture does not teach4 ,indulgences were formerly remission of these public observances1 so that men should not be excessively burdened4 ,but if1 by human authority1 satisfactions and punishments can be remitted1 this compensation1 therefore1 is not necessary by divine ,law1 for a divine ,law is not annulled by human authority4 ,furthermore1 since the custom has now of itself become obsolete and the bishops have passed it by in silence1 there is no necessity for these remissions4 ,and yet the name indulgences remained4 ,and just as satisfactions were understood not with reference to external discipline1 but with reference to the compensation of punishment1 so indulgences were incorrectly understood to free souls from purgatory4 ,but the keys have not the power of binding and loosing except upon earth1 according to ,matt4 #af1 #ai 3 ,whatsoever thou shalt bind on earth shall be bound in heaven1 and whatsoever thou shalt loose on earth shall be loosed in heaven4 ,although as we have said above1 the keys have not the power to impose penalties1 or to institute rites of worship1 but only the command to remit sins to those who are converted1 and to convict and excommunicate those who are unwilling to be converted4 ,for just as to loose signifies to remit sins1 so to bind signifies not to remit sins4 ,for ,christ speaks of a spiritual kingdom4 ,and the command of ,god is that the ministers of the ,gospel should absolve those who are converted1 according to #b ,cor4 #aj1 #h3 ,the authority which the ,lord hath given us for edification4 ,therefore the reservation of eases is a secular affair4 ,for it is a reservation of canonical punishment2 it is not a reservation of guilt before ,god in those who are truly converted4 ,therefore the adversaries judge aright when they confess that in the article of death the reservation of eases ought not to hinder absolution4 ,we have set forth the sum of our doctrine concerning repentance1 which we certainly know is godly and salutary to good minds and highly necessary4 ,and if good men will compare our yea1 ,christ's and ,his apostles' doctrine with the very confused discussions of our adversaries1 they will perceive that the adversaries have omitted the doctrine without which no one can teach or learn anything that is substantial and ,christian concerning faith justifying and consoling godly hearts4 ,they will also see that the adversaries invent many things concerning the merits of attrition1 concerning the endless enumeration of offenses1 concerning satisfactions1 they say things that touch neither earth nor heaven agreeing neither with human nor divine law1 and which not even the adversaries themselves can satisfactorily explain4 ,part #ah ,article ,,xiii 7,,vii73 ,of the ,number and ,use of the ,sacraments4 ,in the ,thirteenth ,article the adversaries approve our statement that the ,sacraments are not only marks of profession among men1 as some imagine1 but that they are rather signs and testimonies of ,god's will toward us1 through which ,god moves hearts to believe are not mere signs whereby men may recognize each other1 as the watchword in war1 livery1 etc41 but are efficacious signs and sure testimonies1 etc44 ,but here they bid us also count seven sacraments4 ,we hold that it should be maintained that the matters and ceremonies instituted in the ,scriptures1 whatever the number1 be not neglected4 ,neither do we believe it to be of any consequence1 though1 for the purpose of teaching1 different people reckon differently1 provided they still preserve aright the matters handed down in ,scripture4 ,neither have the ancients reckoned in the same manner4 ,but concerning this number of seven sacraments1 the fact is that the ,fathers have not been uniform in their enumeration1 thus also these seven ceremonies are not equally necessary4 ,if we call ,sacraments rites which have the command of ,god and to which the promise of grace has been added1 it is easy to decide what are properly ,sacraments4 ,for rites instituted by men will not in this way be ,sacraments properly so called4 ,for it does not belong to human authority to promise grace4 ,therefore signs instituted without ,god's command are not sure signs of grace1 even though they perhaps instruct the rude children or the uncultivated1 or admonish as to something as a painted cross4 ,therefore ,baptism1 the ,lord's ,supper1 and ,absolution1 which is the ,sacrament of ,repentance1 are truly ,sacraments4 ,for these rites have ,god's command and the promise of grace1 which is peculiar to the ,new ,testament4 ,for when we are baptized1 when we eat the ,lord's body1 when we are absolved1 our hearts must be firmly assured that ,god truly forgives us for ,christ's sake4 ,and ,god1 at the same time1 by the ,word and by the rite1 moves hearts to believe and conceive faith1 just as ,paul says1 ,rom4 #aj1 #ag3 ,faith cometh by hearing4 ,but just as the ,word enters the ear in order to strike our heart1 so the rite itself strikes the eye1 in order to move the heart4 ,the effect of the ,word and of the rite is the same1 as it has been well said by ,augustine that a ,sacrament is a visible word1 because the rite is received by the eyes1 and is1 as it were1 a picture of the ,word1 signifying the same thing as the ,word4 ,therefore the effect of both is the same4 ,confirmation and ,extreme ,unction are rites received from the ,fathers which not even the ,church requires as necessary to salvation1 they do not have ,god's command4 ,therefore it is not useless to distinguish these rites from the former1 which have ,god's express command and a clear promise of grace4 ,the adversaries understand priesthood not of the ministry of the ,word1 and administering the ,sacraments to others1 but they understand it as referring to sacrifice1 as though in the ,new ,testament there ought to be a priesthood like the ,levitical1 to sacrifice for the people1 and merit the remission of sins for others4 ,we teach that the sacrifice of ,christ dying on the cross has been sufficient for the sins of the whole world1 and that there is no need1 besides1 of other sacrifices1 as though this were not sufficient for our sins4 ,men1 accordingly1 are justified not because of any other sacrifices1 but because of this one sacrifice of ,christ1 if they believe that they have been redeemed by this sacrifice4 ,they are accordingly called priests1 not in order to make any sacrifices for the people as in the ,law so that by these they may merit remission of sins for the people2 but they are called to teach the ,gospel and administer the ,sacraments to the people4 ,nor do we have another priesthood like the ,levitical1 as the ,epistle to the ,hebrews sufficiently teaches4 ,but if ordination be understood as applying to the ministry of the ,word1 we are not unwilling to call ordination a sacrament4 ,for the ministry of the ,word has ,god's command and glorious promises1 ,rom4 #a1 #af3 ,the ,gospel is the power of ,god unto salvation to every one that believeth4 ,likewise1 ,is4 #ee1 #aa3 ,so shall ,my ,word be that goeth forth out of ,my mouth2 it shall not return unto ,me void1 but it shall accomplish that which ,i please4 ,if ordination be understood in this way1 neither will we refuse to call the imposition of hands a sacrament4 ,for the ,church has the command to appoint ministers1 which should be most pleasing to us1 because we know that ,god approves this ministry and is present in the ministry that ,god will preach and work through men and those who have been chosen by men4 ,and it is of advantage1 so far as can be done1 to adorn the ministry of the ,word with every kind of praise against fanatical men1 who dream that the ,holy ,ghost is given not through the ,word1 but because of certain preparations of their own1 if they sit unoccupied and silent in obscure places1 waiting for illumination1 as the ,enthusiasts formerly taught1 and the ,anabaptists now teach4 ,matrimony was not first instituted in the ,new ,testament1 but in the beginning1 immediately on the creation of the human race4 ,it has1 moreover1 ,god's command2 it has also promises1 not indeed properly pertaining to the ,new ,testament1 but pertaining rather to the bodily life4 ,wherefore1 if any one should wish to call it a sacrament1 he ought still to distinguish it from those preceding ones the two former ones1 which are properly signs of the ,new ,testament1 and testimonies of grace and the remission of sins4 ,but if marriage will have the name of sacrament for the reason that it has ,god's command other states or offices also1 which have ,god's command1 may be called sacraments1 as1 for example1 the magistracy4 ,lastly1 if among the ,sacraments all things ought to be numbered which have ,god's command1 and to which promises have been added1 why do we not add prayer1 which most truly can be called a sacrament8 ,for it has both ,god's command and very many promises and if placed among the ,sacraments1 as though in a more eminent place1 it would invite men to pray4 ,alms could also be reckoned here1 and likewise afflictions1 which are even themselves signs1 to which ,god has added promises4 ,but let us omit these things4 ,for no prudent man will strive greatly concerning the number or the term1 if only those objects still be retained which have ,god's command and promises4 ,it is still more needful to understand how the ,sacraments are to be used4 ,here we condemn the whole crowd of scholastic doctors1 who teach that the ,sacraments confer grace ex opere operato1 without a good disposition on the part of the one using them1 provided he do not place a hindrance in the way4 ,this is absolutely a ,jewish opinion1 to hold that we are justified by a ceremony1 without a good disposition of the heart1 i4e41 without faith4 ,and yet this impious and pernicious opinion is taught with great authority throughout the entire realm of the ,pope4 ,paul contradicts this and denies1 ,rom4 #d1 #i1 that ,abraham was justified by circumcision1 but asserts that circumcision was a sign presented for exercising faith4 ,thus we teach that in the use of the ,sacraments faith ought to be added1 which should believe these promises1 and receive the promised things1 there offered in the ,sacrament4 ,and the reason is plain and thoroughly grounded4 ,this is a certain and true use of the holy ,sacrament1 on which ,christian hearts and consciences may risk to rely4 ,the promise is useless unless it is received by faith4 ,but the ,sacraments are the signs and seals of the promises4 ,therefore1 in the use of the ,sacraments faith ought to be added so that1 if any one use the ,lord's ,supper1 he use it thus4 ,because this is a ,sacrament of the ,new ,testament1 as ,christ clearly says1 he ought for this very reason to be confident that what is promised in the ,new ,testament namely1 the free remission of sins1 is offered him4 ,and let him receive this by faith1 let him comfort his alarmed conscience1 and know that these testimonies are not fallacious1 but as sure as though and still surer than if ,god by a new miracle would declare from heaven that it was ,his will to grant forgiveness4 ,but of what advantage would these miracles and promises be to an unbeliever8 ,and here we speak of special faith which believes the present promise1 not only that which in general believes that ,god exists1 but which believes that the remission of sins is offered4 ,this use of the ,sacrament consoles godly and alarmed minds4 ,moreover1 no one can express in words what abuses in the ,church this fanatical opinion concerning the opus operate1 without a good disposition on the part of the one using the ,sacraments1 has produced4 ,hence the infinite profanation of the ,masses1 but of this we shall speak below4 ,neither can a single letter be produced from the old writers which in this matter favors the scholastics4 ,yea ,augustine says the contrary1 that the faith of the ,sacrament1 and not the ,sacrament justifies4 ,and the declaration of ,paul is well known1 ,rom4 #aj1 #aj3 ,with the heart man believeth unto righteousness4 ,part #ai ,article ,,xiv3 ,of ,ecclesiastical ,order4 ,the ,fourteenth ,article1 in which we say that in the ,church the administration of the ,sacraments and ,word ought to be allowed no one unless he be rightly called1 they receive1 but with the proviso that we employ canonical ordination4 ,concerning this subject we have frequently testified in this assembly that it is our greatest wish to maintain church-polity and the grades in the ,church old church-regulations and the government of bishops1 even though they have been made by human authority provided the bishops allow our doctrine and receive our priests4 ,for we know that church-discipline was instituted by the ,fathers1 in the manner laid down in the ancient canons with a good and useful intention4 ,but the bishops either compel our priests to reject and condemn this kind of doctrine which we have confessed1 or1 by a new and unheard-of cruelty1 they put to death the poor innocent men4 ,these causes hinder our priests from acknowledging such bishops4 ,thus the cruelty of the bishops is the reason why the canonical government1 which we greatly desired to maintain1 is in some places dissolved4 ,let them see to it how they will give an account to ,god for dispersing the ,church4 ,in this matter our consciences are not in danger1 because since we know that our ,confession is true1 godly1 and catholic1 we ought not to approve the cruelty of those who persecute this doctrine4 ,and we know that the ,church is among those who teach the ,word of ,god aright1 and administer the ,sacraments aright and not with those who not only by their edicts endeavor to efface ,god's ,word1 but also put to death those who teach what is right and true towards whom1 even though they do something contrary to the canons1 yet the very canons are milder4 ,furthermore we wish here again to testify that we will gladly maintain ecclesiastical and canonical government1 provided the bishops only cease to rage against our ,churches4 ,this our desire will clear us both before ,god and among all nations to all posterity from the imputation against us that the authority of the bishops is being undermined1 when men read and hear that1 although protesting against the unrighteous cruelty of the bishops1 we could not obtain justice4 ,part #bj ,article ,,xv 7,,viii73 ,of ,human ,traditions in the ,church4 ,in the ,fifteenth ,article they receive the first part1 in which we say that such ecclesiastical rites are to be observed as can be observed without sin1 and are of profit in the ,church for tranquility and good order4 ,they altogether condemn the second part1 in which we say that human traditions instituted to appease ,god1 to merit grace1 and make satisfactions for sins are contrary to the ,gospel4 ,although in the ,confession itself1 when treating of the distinction of meats1 we have spoken at sufficient length concerning traditions1 yet certain things should be briefly recounted here4 ,although we supposed that the adversaries would defend human traditions on other grounds1 yet we did not think that this would come to pass1 namely1 that they would condemn this article3 that we do not merit the remission of sins or grace by the observance of human traditions4 ,since1 therefore1 this article has been condemned1 we have an easy and plain case4 ,the adversaries are now openly ,judaizing1 are openly suppressing the ,gospel by the doctrines of demons4 ,for ,scripture calls traditions doctrines of demons when it is taught that religious rites are serviceable to merit the remission of sins and grace4 ,for they are then obscuring the ,gospel1 the benefit of ,christ1 and the righteousness of faith4 ,for they are just as directly contrary to ,christ and to the ,gospel as are fire and water to one another4 ,the ,gospel teaches that by faith we receive freely1 for ,christ's sake1 the remission of sins and are reconciled4 ,the adversaries1 on the other hand1 appoint another mediator1 namely these traditions4 ,on account of these they wish to acquire remission of sins2 on account of these they wish to appease ,god's wrath4 ,but ,christ clearly says1 ,matt4 #ae1 #i3 ,in vain do they worship ,me1 teaching for doctrines the commandments of men4 ,we have above discussed at length that men are justified by faith when they believe that they have a reconciled ,god1 not because of our works1 but gratuitously1 for ,christ's sake4 ,it is certain that this is the doctrine of the ,gospel1 because ,paul clearly teaches ,eph4 #b1 #h4 #i3 ,by grace are ye saved1 through faith2 and that not of yourselves3 it is the gift of ,god2 not of works4 ,now these men say that men merit the remission of sins by these human observances4 ,what else is this than to appoint another justifier1 a mediator other than ,christ8 ,paul says to the ,galatians1 #e1 #d3 ,christ has become of no effect unto you1 whosoever of you are justified by the ,law1 i4e41 if you hold that by the observance of the ,law you merit to be accounted righteous before ,god1 ,christ will profit you nothing2 for what need of ,christ have those who hold that they are righteous by their own observance of the ,law8 ,god has set forth ,christ with the promise that on account of this ,mediator1 and not on account of our righteousness1 ,he wishes to be propitious to us4 ,but these men hold that ,god is reconciled and propitious because of the traditions1 and not because of ,christ4 ,therefore they take away from ,christ the honor of ,mediator4 ,neither1 so far as this matter is concerned is there any difference between our traditions and the ceremonies of ,moses4 ,paul condemns the ceremonies of ,moses1 just as he condemns traditions1 for the reason that they were regarded as works which merit righteousness before ,god4 ,thus the office of ,christ and the righteousness of faith were obscured4 ,therefore1 the ,law being removed1 and traditions being removed1 he contends that the remission of sins has been promised not because of our works1 but freely1 because of ,christ1 if only by faith we receive it4 ,for the promise is not received except by faith4 ,since1 therefore1 by faith we receive the remission of sins since by faith we have a propitious ,god for ,christ's sake1 it is an error and impiety to declare that because of these observances we merit the remission of sins4 ,if any one should say here that we do not merit the remission of sins1 but that those who have already been justified by these traditions merit grace1 ,paul again replies1 ,gal4 #b1 #ag1 that ,christ would be the minister of sin if after justification we must hold that henceforth we are not accounted righteous for ,christ's sake1 but we ought first1 by other observances1 to merit that we be accounted righteous4 ,likewise ,gal4 #c1 #ae3 ,though it be but a man's covenant1 no man addeth thereto4 ,therefore1 neither to ,god's covenant1 who promises that for ,christ's sake ,he will be propitious to us ought we to add that we must first through these observances attain such merit as to be regarded as accepted and righteous4 ,however1 what need is there of a long discussion8 ,no tradition was instituted by the holy ,fathers with the design that it should merit the remission of sins1 or righteousness1 but they have been instituted for the sake of good order in the ,church and for the sake of tranquillity4 ,and when any one wishes to institute certain works to merit the remission of sins1 or righteousness1 how will he know that these works please ,god since he has not the testimony of ,god's ,word8 ,how1 without ,god's command and ,word1 will he render men certain of ,god's will8 ,does ,he not everywhere in the prophets prohibit men from instituting1 without ,his commandment1 peculiar rites of worship8 ,in ,ezek4 #bj1 #ah4 #ai it is written3 ,walk ye not in the statutes of your fathers1 neither observe their judgments1 nor defile yourselves with their idols3 ,i ,am the ,lord1 your ,god4 ,walk in ,my statutes1 and keep ,my judgements1 and do them4 ,if men are allowed to institute religious rites and through these rites merit grace1 the religious rites of all the heathen will have to be approved1 and the rites instituted by ,jeroboam1 #a ,kings #ab1 #bf f41 and by others1 outside of the ,law1 will have to be approved4 ,for what difference does it make8 ,if we have been allowed to institute religious rites that are profitable for meriting grace1 or righteousness1 why was the same not allowed the heathen and the ,israelites8 ,but the religious rites of the heathen and the ,israelites were rejected for the very reason that they held that by these they merited remission of sins and righteousness1 and yet did not know the highest service of ,god the righteousness of faith4 ,lastly1 whence are we rendered certain that rites instituted by men without ,god's command justify1 inasmuch as nothing can be affirmed of ,god's will without ,god's ,word8 ,what if ,god does not approve these services8 ,how1 therefore1 do the adversaries affirm that they justify8 ,without ,god's ,word and testimony this cannot be affirmed4 ,and ,paul says1 ,rom4 #ad1 #bc ,whatsoever is not of faith is sin4 ,but as these services have no testimony of ,god's ,word1 conscience must doubt as to whether they please ,god4 ,and what need is there of words on a subject so manifest8 ,if the adversaries defend these human services as meriting justification1 grace1 and the remission of sins1 they simply establish the kingdom of ,antichrist4 ,for the kingdom of ,antichrist is a new service of ,god1 devised by human authority rejecting ,christ1 just as the kingdom of ,mahomet has services and works through which it wishes to be justified before ,god2 nor does it hold that men are gratuitously justified before ,god by faith for ,christ's sake4 ,thus the ,papacy also will be a part of the kingdom of ,antichrist if it thus defends human services as justifying4 ,for the honor is taken away from ,christ when they teach that we are not justified gratuitously by faith1 for ,christ's sake1 but by such services1 especially when they teach that such services are not only useful for justification1 but are also necessary1 as they hold above in ,art4 ,,vii1 where they condemn us for saying that unto true unity of the ,church it is not necessary that rites instituted by men should everywhere be alike4 ,daniel1 #aa1 #ch1 indicates that new human services will be the very form and constitution of the kingdom of ,antichrist4 ,for he says thus3 ,but in his estate shall he honor the god of forges2 and a god whom his fathers knew not shall he honor with gold and silver and precious stones4 ,here he describes new services1 because he says that such a god shall be worshiped as the fathers were ignorant of4 ,for although the holy ,fathers themselves had both rites and traditions1 yet they did not hold that these matters are useful or necessary for justification they did not obscure the glory and office ,christ1 but taught that we are justified by faith for ,christ's sake1 and not for the sake of these human services4 ,but they observed human rites for the sake of bodily advantage1 that the people might know at what time they should assemble2 that1 for the sake of example1 all things in the churches might be done in order and becomingly2 lastly1 that the common people might receive a sort of training4 ,for the distinctions of times and the variety of rites are of service in admonishing the common people4 ,the ,fathers had these reasons for maintaining the rites1 and for these reasons we also judge it to be right that traditions good customs be maintained4 ,and we are greatly surprised that the adversaries contrary to the entire ,scriptures of the ,apostles1 contrary to the ,old and ,new ,testaments contend for another design of traditions1 namely1 that they may merit the remission of sins1 grace1 or justification4 ,what else is this than to honor ,god with gold and silver and precious stones as ,daniel says1 i4e41 to hold that ,god becomes reconciled by a variety in clothing1 ornaments1 and by similar rites many kinds of church decorations1 banners1 tapers1 as are infinite in human traditions8 ,paul writes to the ,colossians1 #b1 #bc1 that traditions have a show of wisdom4 ,and they indeed have4 ,for this good order is very becoming in the ,church1 and for this reason is necessary4 ,but human reason1 because it does not understand the righteousness of faith1 naturally imagines that such works justify men because they reconcile ,god1 etc4 ,thus the common people among the ,israelites thought1 and by this opinion increased such ceremonies1 just as among us they have grown in the monasteries as in our time one altar after another and one church after another is founded4 ,thus human reason judges also of bodily exercises1 of fasts1 although the end of these is to restrain the flesh1 reason falsely adds that they are services which justify4 ,as ,thomas writes3 ,fasting avails for the extinguishing and the prevention of guilt4 ,these are the words of ,thomas4 ,thus the semblance of wisdom and righteousness in such works deceives men4 ,and the examples of the saints are added when they say3 ,st4 ,francis wore a cap1 etc42 and when men desire to imitate these1 they imitate1 for the most part1 the outward exercises2 their faith they do not imitate4 ,after this semblance of wisdom and righteousness has deceived men1 then infinite evils follow2 the ,gospel concerning the righteousness of faith in ,christ is obscured1 and vain confidence in such works succeeds4 ,then the commandments of ,god are obscured2 these works arrogate to themselves the title of a perfect and spiritual life1 and are far preferred to the works of ,god's commandments the true1 holy1 good works1 as1 the works of one's own calling1 the administration of the state1 the management of a family1 married life1 the bringing up of children4 ,compared with those ceremonies1 the latter are judged to be profane1 so that they are exercised by many with some doubt of conscience4 ,for it is known that many have abandoned the administration of the state and married life1 in order to embrace these observances as better and holier have gone into cloisters in order to become holy and spiritual4 ,nor is this enough4 ,when the persuasion has taken possession of minds that such observances are necessary to justification1 consciences are in miserable anxiety because they cannot exactly fulfil all observances4 ,for how many are there who could enumerate all these observances8 ,there are immense books1 yea whole libraries1 containing not a syllable concerning ,christ1 concerning faith in ,christ1 concerning the good works of one's own calling1 but which only collect the traditions and interpretations by which they are sometimes rendered quite rigorous and sometimes relaxed4 ,they write of such precepts as of fasting for forty days1 the four canonical hours for prayer1 etc4 ,how that most excellent man1 ,gerson1 is tortured while he searches for the grades and extent of the precepts6 ,nevertheless1 he is not able to fix epieicheian mitigation in a definite grade and yet cannot find any sure grade where he could confidently promise the heart assurance and peace4 ,meanwhile1 he deeply deplores the dangers to godly consciences which this rigid interpretation of the traditions produces4 ,against this semblance of wisdom and righteousness in human rites1 which deceives men1 let us therefore fortify ourselves by the ,word of ,god1 and let us know1 first of all that these neither merit before ,god the remission of sins or justification1 nor are necessary for justification4 ,we have above cited some testimonies4 ,and ,paul is full of them4 ,to the ,colossians1 #b1 #af4 #ag1 he clearly says3 ,let no man1 therefore1 judge you in meat or in drink1 or in respect of an holy-day1 or of the new moon1 or of the ,sabbath-days1 which are a shadow of things to come2 but the body is of ,christ4 ,here now he embraces at the same time both the ,law of ,moses and human traditions in order that the adversaries may not elude these testimonies1 according to their custom1 upon the ground that ,paul is speaking only of the ,law of ,moses4 ,but he clearly testifies here that he is speaking of human traditions4 ,however1 the adversaries do not see what they are saying2 if the ,gospel says that the ceremonies of ,moses1 which were divinely instituted1 do not justify1 how much less do human traditions justify6 ,neither have the bishops the power to institute services1 as though they justified1 or were necessary for justification4 ,yea1 the apostles1 ,acts #ae1 #aj1 say3 ,why tempt ye ,god to put a yoke1 etc41 where ,peter declares this purpose to burden the ,church a great sin4 ,and ,paul forbids the ,galatians1 #e1 #a1 to be entangled again with the yoke of bondage4 ,therefore1 it is the will of the apostles that this liberty remain in the ,church1 that no services of the ,law or of traditions be judged as necessary 7just as in the ,law ceremonies were for a time necessary71 lest the righteousness of faith be obscured1 if men judge that these services merit justification1 or are necessary for justification4 ,many seek in traditions various epieicheian mitigations in order to heal consciences1 and yet they do not find any sure grades by which to free consciences from these chains4 ,but just as ,alexander once for all solved the ,gordian knot by cutting it with his sword when he could not disentangle it1 so the apostles once for all free consciences from traditions1 especially if they are taught to merit justification4 ,the apostles compel us to oppose this doctrine by teaching and examples4 ,they compel us to teach that traditions do not justify2 that they are not necessary for justification2 that no one ought to frame or receive traditions with the opinion that they merit justification4 ,then1 even though any one should observe them1 let him observe them without superstition as civil customs1 just as without superstition soldiers are clothed in one way and scholars in another as ,i regard my wearing of a ,german costume among the ,germans and a ,french costume among the ,french as an observance of the usage of the land1 and not for the purpose of being saved thereby4 ,the apostles violate traditions and are excused by ,christ for the example was to be shown the ,pharisees that these services are unprofitable4 ,and if our people neglect some traditions that are of little advantage1 they are now sufficiently excused1 when these are required as though they merit justification4 ,for such an opinion with regard to traditions is impious an error not to be endured4 ,but we cheerfully maintain the old traditions as1 the three high festivals1 the observance of ,sunday1 and the like made in the ,church for the sake of usefulness and tranquillity1 and we interpret them in a more moderate way1 to the exclusion of the opinion which holds that they justify4 ,and our enemies falsely accuse us of abolishing good ordinances and churchdiscipline4 ,for we can truly declare that the public form of the churches is more becoming with us than with the adversaries that the true worship of ,god is observed in our churches in a more ,christian1 honorable way4 ,and if any one will consider it aright1 we conform to the canons more truly than do the adversaries4 ,for the adversaries1 without shame1 tread under foot the most honorable canons1 just as they do ,christ and the ,gospel4 ,with the adversaries1 unwilling celebrants1 and those hired for pay1 and very frequently only for pay1 celebrate the ,masses4 ,they sing psalms1 not that they may learn or pray for the greater part do not understand a verse in the psalms1 but for the sake of the service as though this work were a service1 or at feast1 for the sake of reward4 ,all this they cannot deny4 ,some who are upright among them are even ashamed of this baffle1 and declare that the clergy is in need of reformation4 ,with us many use the ,lord's ,supper willingly and without constraint every ,lord's ,day1 but after having been first instructed1 examined whether they know and understand anything of the ,lord's ,prayer1 the ,creed1 and the ,ten ,commandments1 and absolved4 ,the children sing psalms in order that they may learn become familiar with passages of ,scripture1 the people also sing ,latin and ,german psalms1 in order that they may either learn or pray4 ,with the adversaries there is no catechization of the children whatever1 concerning which even the canons give commands4 ,with us the pastors and ministers of the churches are compelled publicly and privately to instruct and hear the youth2 and this ceremony produces the best fruits4 ,and the ,catechism is not a mere childish thing1 as is the bearing of banners and tapers1 but a very profitable instruction4 ,among the adversaries1 in many regions as in ,italy and ,spain1 during the entire year no sermons are delivered1 except in ,lent ,here they ought to cry out and justly make grievous complaint1 for this means at one blow to overthrow completely all worship4 ,for of all acts that is the greatest most holy1 most necessary1 and highest1 which ,god has required as the highest in the ,first and the ,second ,commandment1 namely1 to preach the ,word of ,god4 ,for the ministry is the highest office in the ,church4 ,now1 if this worship is omitted1 how can there be knowledge of ,god1 the doctrine of ,christ1 or the ,gospel1 ,but the chief service of ,god is to teach the ,gospel4 ,and when the adversaries do preach1 they speak of human traditions1 of the worship of saints of consecrated water1 and similar tripes1 which the people justly loathe1 therefore they are deserted immediately in the beginning1 after the text of the ,gospel has been recited4 ,this practise may have started because the people did not wish to hear the other lies4 ,a few better ones begin now to speak of good works1 but of the righteousness of faith1 of faith in ,christ1 of the consolation of consciences1 they say nothing2 yea1 this most wholesome part of the ,gospel they rail at with their reproaches4 ,this blessed doctrine1 the precious holy ,gospel1 they call ,lutheran4 ,on the contrary1 in our churches all the sermons are occupied with such topics as these3 of repentance1 of the fear of ,god1 of faith in ,christ1 of the righteousness of faith1 of the consolation of consciences by faith1 of the exercises of faith2 of prayer1 what its nature should be1 and that we should be fully confident that it is efficacious1 that it is heard of the cross2 of the authority of magistrates and all civil ordinances likewise1 how each one in his station should live in a ,christian manner1 and1 out of obedience to the command of the ,lord ,god1 should conduct himself in reference to every worldly ordinance and law2 of the distinction between the kingdom of ,christ1 or the spiritual kingdom and political affairs1 of marriage2 of the education and instruction of children1 of chastity2 of all the offices of love4 ,from this condition of the churches it may be judged that we diligently maintain church-discipline and godly ceremonies and good churchcustoms4 ,and of the mortification of the flesh and discipline of the body we thus teach1 just as the ,confession states1 that a true and not a feigned mortification occurs through the cross and afflictions by which ,god exercises us when ,god breaks our will1 inflicts the cross and trouble4 ,in these we must obey ,god's will1 as ,paul says1 ,rom4 #ab1 #a3 ,present your bodies a living sacrifice4 ,and these are the spiritual exercises of fear and faith4 ,but in addition to this mortification which occurs through the cross which does not depend upon our will there is also a voluntary kind of exercise necessary1 of which ,christ says ,luke #ba1 #cd3 ,take heed to yourselves lest at any time your hearts be overcharged with surfeiting4 ,and ,paul1 #a ,cor4 #i1 #bg3 ,i keep under my body1 and bring it into subjection1 etc4 ,and these exercises are to be undertaken not because they are services that justify1 but in order to curb the flesh1 lest satiety may overpower us1 and render us secure and indifferent1 the result of which is that men indulge and obey the dispositions of the flesh4 ,this diligence ought to be perpetual1 because it has the perpetual command of ,god4 ,and this prescribed form of certain meats and times does nothing as experience shows towards curbing the flesh4 ,for it is more luxurious and sumptuous than other feasts for they were at greater expense1 and practised greater gluttony with fish and various ,lenten meats than when the fasts were not observed1 and not even the adversaries observe the form given in the canons4 ,this topic concerning traditions contains many and difficult questions of controversy and we have actually experienced that traditions are truly snares of consciences4 ,when they are exacted as necessary1 they torture in wonderful ways the conscience omitting any observance as godly hearts1 indeed1 experience when in the canonical hours they have omitted a compline1 or offended against them in a similar way4 ,again their abrogation has its own evils and its own questions4 ,on the other hand1 to teach absolute freedom has also its doubts and questions1 because the common people need outward discipline and instruction4 ,but we have an easy and plain case1 because the adversaries condemn us for teaching that human traditions do not merit the remission of sins4 ,likewise they require universal traditions1 as they call them1 as necessary for justification and place them in ,christ's stead4 ,here we have ,paul as a constant champion1 who everywhere contends that these observances neither justify nor are necessary in addition to the righteousness of faith4 ,and nevertheless we teach that in these matters the use of liberty is to be so controlled that the inexperienced may not be offended1 and1 on account of the abuse of liberty1 may not become more hostile to the true doctrine of the ,gospel1 or that without a reasonable cause nothing in customary rites be changed1 but that1 in order to cherish harmony1 such old customs be observed as can be observed without sin or without great inconvenience4 ,and in this very assembly we have shown sufficiently that for love's sake we do not refuse to observe adiaphora with others1 even though they should have some disadvantage2 but we have judged that such public harmony as could indeed be produced without offense to consciences ought to be preferred to all other advantages all other less important matters4 ,but concerning this entire subject we shall speak after a while1 when we shall treat of vows and ecclesiastical power4 ,part #ba ,article ,,xvi3 ,of ,political ,order4 ,the ,sixteenth ,article the adversaries receive without any exception1 in which we have confessed that it is lawful for the ,christian to bear civil office1 sit in judgment1 determine matters by the imperial laws1 and other laws in present force1 appoint just punishments engage in just wars1 act as a soldier1 make legal contracts1 hold property1 take an oath when magistrates require it1 contract marriage2 finally1 that legitimate civil ordinances are good creatures of ,god and divine ordinances1 which a ,christian can use with safety4 ,this entire topic concerning the distinction between the kingdom of ,christ and a political kingdom has been explained to advantage to the remarkably great consolation of many consciences in the literature of our writers1 namely that the kingdom of ,christ is spiritual inasmuch as ,christ governs by the ,word and by preaching1 to wit1 beginning in the heart the knowledge of ,god1 the fear of ,god and faith1 eternal righteousness1 and eternal life2 meanwhile it permits us outwardly to use legitimate political ordinances of every nation in which we live1 just as it permits us to use medicine or the art of building1 or food1 drink1 air4 ,neither does the ,gospel bring new laws concerning the civil state1 but commands that we obey present laws1 whether they have been framed by heathen or by others1 and that in this obedience we should exercise love4 ,for ,carlstadt was insane in imposing upon us the judicial laws of ,moses4 ,concerning these subjects1 our theologians have written more fully1 because the monks diffused many pernicious opinions in the ,church4 ,they called a community of property the polity of the ,gospel2 they said that not to hold property1 not to vindicate one's self at law not to have wife and child1 were evangelical counsels4 ,these opinions greatly obscure the ,gospel and the spiritual kingdom so that it was not understood at all what the ,christian or spiritual kingdom of ,christ is2 they concocted the secular kingdom with the spiritual whence much trouble and seditions1 harmful teaching resulted1 and are dangerous to the commonwealth4 ,for the ,gospel does not destroy the ,state or the family buying1 selling1 and other civil regulations1 but much rather approves them1 and bids us obey them as a divine ordinance1 not only on account of punishment1 but also on account of conscience4 ,julian the ,apostate1 ,celsus1 and very many others made the objection to ,christians that the ,gospel would rend asunder states1 because it prohibited legal redress1 and taught certain other things not at all suited to political association4 ,and these questions wonderfully exercised ,origen1 ,nazianzen1 and others1 although1 indeed1 they can be most readily explained1 if we keep in mind the fact that the ,gospel does not introduce laws concerning the civil state1 but is the remission of sins and the beginning of a new life in the hearts of believers2 besides1 it not only approves outward governments1 but subjects us to them1 ,rom4 #ac1 #a1 just as we have been necessarily placed under the laws of seasons1 the changes of winter and summer1 as divine ordinances4 ,this is no obstacle to the spiritual kingdom4 ,the ,gospel forbids private redress in order that no one should interfere with the office of the magistrate1 and ,christ inculcates this so frequently with the design that the apostles should not think that they ought to seize the governments from those who held otherwise1 just as the ,jews dreamed concerning the kingdom of the ,messiah1 but that they might know they ought to teach concerning the spiritual kingdom that it does not change the civil state4 ,therefore private redress is prohibited not by advice1 but by a command1 ,matt4 #e1 #ci2 ,rom4 #ab1 #ai4 ,public redress which is made through the office of the magistrate1 is not advised against1 but is commanded1 and is a work of ,god1 according to ,paul1 ,rom4 #ac1 #a sqq4 ,now the different kinds of public redress are legal decisions1 capital punishment1 wars1 military service4 ,it is manifest how incorrectly many writers have judged concerning these matters some teachers have taught such pernicious errors that nearly all princes1 lords1 knights1 servants regarded their proper estate as secular1 ungodly1 and damnable1 etc4 ,nor can it be fully expressed in words what an unspeakable peril and damage has resulted from this to souls and consciences1 because they were in the error that the ,gospel is an external1 new and monastic form of government1 and did not see that the ,gospel brings eternal righteousness to hearts teaches how a person is redeemed1 before ,god and in his conscience1 from sin1 hell1 and the devil1 while it outwardly approves the civil state4 ,it is also a most vain delusion that it is ,christian perfection not to hold property4 ,for ,christian perfection consists not in the contempt of civil ordinances1 but in dispositions of the heart1 in great fear of ,god1 in great faith1 just as ,abraham1 ,david1 ,daniel1 even in great wealth and while exercising civil power1 were no less perfect than any hermits4 ,but the monks especially the ,barefoot monks have spread this outward hypocrisy before the eyes of men1 so that it could not be seen in what things true perfection exists4 ,with what praises have they brought forward this communion of property1 as though it were evangelical6 ,but these praises have the greatest danger1 especially since they differ much from the ,scriptures4 ,for ,scripture does not command that property be common1 but the ,law of the ,decalog1 when it says1 ,ex4 #bj1 #ae3 ,thor shalt not steal1 distinguishes rights of ownership1 and commands each one to hold what is his own4 ,wyclif manifestly was raging when he said that priests were not allowed to hold property4 ,there are infinite discussions concerning contracts1 in reference to which good consciences can never be satisfied unless they know the rule that it is lawful for a ,christian to make use of civil ordinances and laws4 ,this rule protects consciences when it teaches that contracts are lawful before ,god just to the extent that the magistrates or laws approve them4 ,this entire topic concerning civil affairs has been so clearly set forth by our theologians that very many good men occupied in the state and in business have declared that they have been greatly benefited1 who before1 troubled by the opinion of the monks1 were in doubt as to whether the ,gospel allowed these civil offices and business4 ,accordingly1 we have recounted these things in order that those without also may understand that by the kind of doctrine which we follow1 the authority of magistrates and the dignity of all civil ordinances are not undermined1 but are all the more strengthened and that it is only this doctrine which gives true instruction as to how eminently glorious an office1 full of good ,christian works1 the office of rulers is4 ,the importance of these matters was greatly obscured previously by those silly monastic opinions1 which far preferred the hypocrisy of poverty and humility to the state and the family1 although these have ,god's command1 while this ,platonic communion monasticism has not ,god's command4 ,part #bb ,article ,,xvii3 ,of ,christ's ,return to ,judgment4 ,the ,seventeenth ,article the adversaries receive without exception1 in which we confess that at the consummation of the world ,christ shall appear1 and shall raise up all the dead1 and shall give to the godly eternal life and eternal joys1 but shall condemn the ungodly to be punished with the devil without end4 ,part #bc ,article ,,xviii3 ,of ,free ,will4 ,the ,eighteenth ,article1 ,of ,free ,will1 the adversaries receive1 although they add some testimonies not at all adapted to this case4 ,they add also a declamation that neither1 with the ,pelagians1 is too much to be granted to the free will1 nor1 with the ,manicheans1 is all freedom to be denied it4 ,very well2 but what difference is there between the ,pelagians and our adversaries1 since both hold that without the ,holy ,ghost men can love ,god and perform ,god's commandments with respect to the substance of the acts1 and can merit grace and justification by works which reason performs by itself1 without the ,holy ,ghost8 ,how many absurdities follow from these ,pelagian opinions1 which are taught with great authority in the schools6 ,these ,augustine1 following ,paul1 refutes pith great emphasis1 whose judgment we have recounted above in the article ,of ,justification4 7,see p4 #aai and #aec47 ,nor1 indeed1 do we deny liberty to the human will4 ,the human will has liberty in the choice of works and things which reason comprehends by itself4 ,it can to a certain extent render civil righteousness or the righteousness of works2 it can speak of ,god1 offer to ,god a certain service by an outward work1 obey magistrates1 parents2 in the choice of an outward work it can restrain the hands from murder1 from adultery1 from theft4 ,since there is left in human nature reason and judgement concerning objects subjected to the senses1 choice between these things1 and the liberty and power to render civil righteousness1 are also left4 ,for ,scripture calls this the righteousness of the flesh which the carnal nature1 i4e41 reason renders by itself1 without the ,holy ,ghost4 ,although the power of concupiscence is such that men more frequently obey evil dispositions than sound judgment4 ,and the devil1 who is efficacious in the godless1 as ,paul says ,eph4 #b1 #b1 does not cease to incite this feeble nature to various offenses4 ,these are the reasons why even civil righteousness is rare among men1 as we see that not even the philosophers themselves1 who seem to have aspired after this righteousness1 attained it4 ,but it is false to say that he who performs the works of the commandments without grace does not sin4 ,and they add further that such works also merit de congruo the remission of sins and justification4 ,for human hearts without the ,holy ,ghost are without the fear of ,god2 without trust toward ,god1 they do not believe that they are heard1 forgiven1 helped1 and preserved by ,god4 ,therefore they are godless4 ,for neither can a corrupt tree bring forth good fruit1 ,matt4 #g1 #ah4 ,and without faith it is impossible to please ,god1 ,heb4 #aa1 #f4 ,therefore1 although we concede free will the liberty and power to perform the outward works of the ,law1 yet we do not ascribe to free will these spiritual matters1 namely1 truly to fear ,god1 truly to believe ,god1 truly to be confident and hold that ,god regards us1 hears us1 forgives us1 etc4 ,these are the true works of the ,first ,table1 which the heart cannot render without the ,holy ,ghost1 as ,paul says1 #a ,cor4 #b1 #ad3 ,the natural man1 i4e41 man using only natural strength1 receiveth not the things of the ,spirit of ,god ,that is a person who is not enlightened by the ,spirit of ,god does not1 by his natural reason1 receive anything of ,god's will and divine matters4 ,and this can be decided if men consider what their hearts believe concerning ,god's will1 whether they are truly confident that they are regarded and heard by ,god4 ,even for saints to retain this faith and1 as ,peter says 7#a ,ep4 #a1 #h71 to risk and commit himself entirely to ,god1 whom he does not see1 to love ,christ1 and esteem ,him highly1 whom he does not see is difficult1 so far is it from existing in the godless4 ,but it is conceived1 as we have said above1 when terrified hearts hear the ,gospel and receive consolation when we are born anew of the ,holy ,ghost4 ,therefore such a distribution is of advantage in which civil righteousness is ascribed to the free will and spiritual righteousness to the governing of the ,holy ,ghost in the regenerate4 ,for thus the outward discipline is retained1 because all men ought to know equally1 both that ,god requires this civil righteousness ,god will not tolerate indecent1 wild1 reckless conduct1 and that1 in a measure1 we can afford it4 ,and yet a distinction is shown between human and spiritual righteousness1 between philosophical doctrine and the doctrine of the ,holy ,ghost and it can be understood for what there is need of the ,holy ,ghost4 ,nor has this distribution been invented by us1 but ,scripture most clearly teaches it4 ,augustine also treats of it1 and recently it has been well treated of by ,william of ,paris1 but it has been wickedly suppressed by those who have dreamt that men can obey ,god's ,law without the ,holy ,ghost1 but that the ,holy ,ghost is given in order that1 in addition1 it may be considered meritorious4 ,part #bd ,article ,,xix3 ,of the ,cause of ,sin4 ,the ,nineteenth ,article the adversaries receive1 in which we confess that1 although ,god only and alone has framed all nature1 and preserves all things which exist1 yet ,he is not the cause of sin1 but the cause of sin is the will in the devil and men turning itself away from ,god1 according to the saying of ,christ concerning the devil1 ,john #h1 #dd3 ,when he speaketh a lie1 he speaketh of his own4 ,part #be ,article ,,xx3 ,of ,good ,works4 ,in the ,twentieth ,article they distinctly lay down these words1 namely1 that they reject and condemn our statement that men do not merit the remission of sins by good works4 ,mark this well6 ,they clearly declare that they reject and condemn this article4 ,what is to be said on a subject so manifest8 ,here the framers of the ,confutation openly show by what spirit they are led4 ,for what in the ,church is more certain than that the remission of sins occurs freely for ,christ's sake1 that ,christ1 and not our works1 is the propitiation for sins1 as ,peter says1 ,acts #aj1 #dc3 ,to ,him give all the prophets witness that through ,his name1 whosoever believeth on ,him1 shall receive remission of sins8 ,this strong testimony of all the holy prophets may duly be called a decree of the catholic ,christian ,church4 ,for even a single prophet is very highly esteemed by ,god and a treasure worth the whole world4 ,to this ,church of the prophets we would rather assent than to these abandoned writers of the ,confutation1 who so impudently blaspheme ,christ4 ,for although there were writers who held that after the remission of sins men are just before ,god1 not by faith1 but by works themselves1 yet they did not hold this1 namely1 that the remission of sins itself occurs on account of our works1 and not freely for ,christ's sake4 ,therefore the blasphemy of ascribing ,christ's honor to our works is not to be endured4 ,these theologians are now entirely without shame if they dare to bring such an opinion into the ,church4 ,nor do we doubt that ,his ,most ,excellent ,imperial ,majesty and very many of the princes would not have allowed this passage to remain in the ,confutation if they had been admonished of it4 ,here we could cite infinite testimonies from ,scripture and from the ,fathers that this article is certainly divine and true1 and this is the sacred and divine truth4 ,for there is hardly a syllable1 hardly a leaf in the ,bible1 in the principal books of the ,holy ,scriptures where this is not clearly stated4 ,but also above we have said enough on this subject4 ,and there is no need of more testimonies for one who knows why ,christ has been given to us1 who knows that ,christ is the propitiation for our sins4 ,god-fearing1 pious hearts that know well why ,christ has been given1 who for all the possessions and kingdoms of the world would not be without ,christ as our only ,treasure1 our only ,mediator and ,redeemer must here be shocked and terrified that ,god's holy ,word and ,truth should be so openly despised and condemned by poor men4 ,isaiah says1 #ec1 #f3 ,the ,lord hath laid on ,him the iniquities of us all4 ,the adversaries1 on the other hand1 accuse ,isaiah and the entire ,bible of lying and teach that ,god lays our iniquities not on ,christ1 but on our beggarly works4 ,neither are we disposed to mention here the sort of works rosaries1 pilgrimages1 and the like which they teach4 ,we see that a horrible decree has been prepared against us1 which would terrify us still more if we were contending concerning doubtful or trifling subjects4 ,now1 since our consciences understand that by the adversaries the manifest truth is condemned1 whose defense is necessary for the ,church and increases the glory of ,christ1 we easily despise the terrors of the world1 and with a strong spirit will bear whatever is to be suffered for the glory of ,christ and the advantage of the ,church4 ,who would not rejoice to die in the confession of such articles as that we obtain the remission of sins by faith freely for ,christ's sake1 that we do not merit the remission of sins by our works8 ,experience shows--and the monks themselves must admit it--that ,the consciences of the pious will have no sufficiently sure consolation against the terrors of sin and of death1 and against the devil soliciting to despair and who in a moment blows away all our works like dust1 if they do not know that they ought to be confident that they have the remission of sins freely for ,christ's sake4 ,this faith sustains and quickens hearts in that most violent conflict with despair in the great agony of death1 in the great anguish1 when no creature can help1 yea1 when we must depart from this entire visible creation into another state and world1 and must die4 ,therefore the cause is one which is worthy that for its sake we should refuse no danger4 ,whosoever you are that has assented to our ,confession1 do not yield to the wicked1 but1 on the contrary1 go forward the more boldly1 when the adversaries endeavor1 by means of terrors and tortures and punishments1 to drive away from you that consolation which has been tendered to the entire ,church in this article of ours but with all cheerfulness rely confidently and gladly on ,god and the ,lord ,jesus1 and joyfully confess this manifest truth in opposition to the tyranny1 wrath1 threatening1 and terrors of all the world1 yea1 in opposition to the daily murders and persecution of tyrants4 ,for who would suffer to have taken from him this great1 yea1 everlasting consolation on which the entire salvation of the whole ,christian ,church depends8 ,any one who picks up the ,bible and reads it earnestly will soon observe that this doctrine has its foundation everywhere in the ,bible4 ,testimonies of ,scripture will not be wanting to one seeking them1 which will establish his mind4 ,for ,paul at the top of his voice1 as the saying is1 cries out1 ,rom4 #c1 #bd f41 and #d1 #af1 that sins are freely remitted for ,christ's sake4 ,it is of faith1 he says1 that it might be by grace1 to the end the promise might be sure4 ,that is1 if the promise would depend upon our works1 it would not be sure4 ,if remission of sins would be given on account of our works1 when would we know that we had obtained it1 when would a terrified conscience find a work which it would consider sufficient to appease ,god's wrath8 ,but we spoke of the entire matter above4 ,thence let the reader derive testimonies4 ,for the unworthy treatment of the subject has forced from us the present1 not discussion1 but complaint that on this topic they have distinctly recorded themselves as disapproving of this article of ours1 that we obtain remission of sins not on account of our works1 but by faith and freely on account of ,christ4 ,the adversaries also add testimonies to their own condemnation1 and it is worth while to recite several of them4 ,they quote from ,peter1 #b4 ,ep4 #a1 #aj3 ,give diligence to make your calling sure1 etc44 ,now you see1 reader1 that our adversaries have not wasted labor in learning logic1 but have the art of inferring from the ,scriptures whatever pleases them whether it is in harmony with the ,scriptures or out of harmony2 whether it is correctly or incorrectly concluded4 ,for they conclude thus3 ,make your calling sure by good works4 ,therefore works merit the remission of sins4 ,a very agreeable mode of reasoning1 if one would argue thus concerning a person sentenced to capital punishment1 whose punishment has been remitted3 ,the magistrate commands that hereafter you abstain from that which belongs to another4 ,therefore you have merited the remission of the penalty1 because you are now abstaining from what belongs to another4 ,thus to argue is to make a cause out of that which is not a cause4 ,for ,peter speaks of works following the remission of sins1 and teaches why they should be done1 namely1 that the calling may be sure1 i4e41 lest they may fall from their calling if they sin again4 ,do good works that you may persevere in your calling1 that you do not fall away again1 grow cold and may not lose the gifts of your calling1 which were given you before1 and not on account of works that follow1 and which now are retained by faith1 for faith does not remain in those who lose the ,holy ,ghost1 who reject repentance1 just as we have said above 7p4 #bec7 that faith exists in repentance4 ,they add other testimonies cohering no better4 ,lastly they say that this opinion was condemned a thousand years before1 in the time of ,augustine4 ,this also is quite false4 ,for the ,church of ,christ always held that the remission of sins is obtained freely4 ,yea1 the ,pelagians were condemned1 who contended that grace is given on account of our works4 ,besides1 we have above shown sufficiently that we hold that good works ought necessarily to follow faith4 ,for we do not make void the ,law1 says ,paul1 ,rom4 #c1 #ca2 yea1 we establish the ,law1 because when by faith we have received the ,holy ,ghost1 the fulfilling of the ,law necessarily follows1 by which love1 patience1 chastity1 and other fruits of the ,spirit gradually grow4 ,part #bf ,the ,twenty-first ,article they absolutely condemn1 because we do not require the invocation of saints4 ,nor on any topic do they speak more eloquently and with more prolixity4 ,nevertheless they do not effect anything else than that the saints should be honored2 likewise1 that the saints who live pray for others2 as though1 indeed1 the invocation of dead saints were on that account necessary4 ,they cite ,cyprian1 because he asked ,cornelius while yet alive to pray for his brothers when departing4 ,by this example they prove the invocation of the dead4 ,they quote also ,jerome against ,vigilantius4 ,on this field in this matter1 they say1 eleven hundred years ago1 ,jerome overcame ,vigilantius4 ,thus the adversaries triumph1 as though the war were already ended4 ,nor do those asses see that in ,jerome1 against ,vigilantius1 there is not a syllable concerning invocation4 ,he speaks concerning honors for the saints1 not concerning invocation4 ,neither have the rest of the ancient writers before ,gregory made mention of invocation4 ,certainly this invocation1 with these opinions which the adversaries now teach concerning the application of merits1 has not the testimonies of the ancient writers4 ,our ,confession approves honors to the saints4 ,for here a threefold honor is to be approved4 ,the first is thanksgiving4 ,for we ought to give thanks to ,god because ,he has shown examples of mercy1 because ,he has shown that ,he wishes to save men2 because ,he has given teachers or other gifts to the ,church4 ,and these gifts1 as they are the greatest1 should be amplified1 and the saints themselves should be praised1 who have faithfully used these gifts1 just as ,christ praises faithful business-men1 ,matt4 #be1 #ba4 #bc4 ,the second service is the strengthening of our faith when we see the denial forgiven ,peter we also are encouraged to believe the more that grace truly superabounds over sin1 ,rom4 #e1 #bj4 ,the third honor is the imitation1 first1 of faith1 then of the other virtues which every one should imitate according to his calling4 ,these true honors the adversaries do not require4 ,they dispute only concerning invocation1 which1 even though it would have no danger1 nevertheless is not necessary4 ,besides1 we also grant that the angels pray for us4 ,for there is a testimony in ,zech4 #a1 #ab1 where an angel prays3 ,o ,lord of hosts1 how long wilt ,thou not have mercy on ,jerusalem8 ,although concerning the saints we concede that1 just as1 when alive1 they pray for the ,church universal in general1 so in heaven they pray for the ,church in general1 albeit no testimony concerning the praying of the dead is extant in the ,scriptures1 except the dream taken from the ,second ,book of ,maccabees1 #ae1 #ad4 ,moreover1 even supposing that the saints pray for the ,church ever so much1 yet it does not follow that they are to be invoked2 although our ,confession affirms only this1 that ,scripture does not teach the invocation of the saints1 or that we are to ask the saints for aid4 ,but since neither a command1 nor a promise1 nor an example can be produced from the ,scriptures concerning the invocation of saints1 it follows that conscience can have nothing concerning this invocation that is certain4 ,and since prayer ought to be made from faith1 how do we know that ,god approves this invocation8 ,whence do we know without the testimony of ,scripture that the saints perceive the prayers of each one8 ,some plainly ascribe divinity to the saints namely1 that they discern the silent thoughts of the minds in us4 ,they dispute concerning morning and evening knowledge1 perhaps because they doubt whether they hear us in the morning or the evening4 ,they invent these things1 not in order to treat the saints with honor1 but to defend lucrative services4 ,nothing can be produced by the adversaries against this reasoning1 that1 since invocation does not have a testimony from ,god's ,word1 it cannot be affirmed that the saints understand our invocation1 or1 even if they understand it1 that ,god approves it4 ,therefore the adversaries ought not to force us to an uncertain matter1 because a prayer without faith is not prayer4 ,for when they cite the example of the ,church1 it is evident that this is a new custom in the ,church2 for although the old prayers make mention of the saints1 yet they do not invoke the saints4 ,although also this new invocation in the ,church is dissimilar to the invocation of individuals4 ,again1 the adversaries not only require invocation in the worship of the saints1 but also apply the merits of the saints to others1 and make of the saints not only intercessors1 but also propitiators4 ,this is in no way to be endured4 ,for here the honor belonging only to ,christ is altogether transferred to the saints4 ,for they make them mediators and propitiators1 and although they make a distinction between mediators of intercession and mediators the ,mediator of redemption1 yet they plainly make of the saints mediators of redemption4 ,but even that they are mediators of intercession they declare without testimony of ,scripture1 which1 be it said ever so reverently1 nevertheless obscures ,christ's office1 and transfers the confidence of mercy due ,christ to the saints4 ,for men imagine that ,christ is more severe and the saints more easily appeased1 and they trust rather to the mercy of the saints than to the mercy of ,christ1 and fleeing from ,christ as from a tyrant1 they seek the saints4 ,thus they actually make of them mediators of redemption4 ,therefore we shall show that they truly make of the saints1 not only intercessors1 but propitiators1 i4e41 mediators of redemption4 ,here we do not as yet recite the abuses of the common people how manifest idolatry is practiced at pilgrimages4 ,we are still speaking of the opinions of the ,doctors4 ,as regards the rest1 even the inexperienced common people can judge4 ,in a propitiator these two things concur4 ,in the first place1 there ought to be a word of ,god from which we may certainly know that ,god wishes to pity1 and hearken to1 those calling upon ,him through this propitiator4 ,there is such a promise concerning ,christ1 ,john #af #bc3 ,whatsoever ye shall ask the ,father in ,my name1 ,he will give it you4 ,concerning the saints there is no such promise4 ,therefore consciences cannot be firmly confident that by the invocation of saints we are heard4 ,this invocation1 therefore1 is not made from faith4 ,then we have also the command to call upon ,christ1 according to ,matt4 #aa1 #bh3 ,come unto ,me1 all ye that labor1 etc41 which certainly is said also to us4 ,and ,isaiah says1 #aa1aj3 ,in that day there shall be a root of ,jesse1 which shall stand for an ensign to the people2 to it shall the ,gentiles seek4 ,and ,ps4 #de1 #ab3 ,even the rich among the people shall entreat ,thy favor4 ,and ,ps4 #gb1 #aa4 #af3 ,yea1 all kings shall fall down before ,him4 ,and shortly after3 ,prayer also shall be made for ,him continually4 ,and in ,john #f1 #bc ,christ says3 ,that all men should honor the ,son even as they honor the ,father4 ,and ,paul1 #b ,thess4 #b1 #af4 #ag1 says1 praying3 ,now our ,lord ,jesus ,christ ,himself1 and ,god1 even our ,father1444 comfort your hearts and stablish you4 ,all these passages refer to ,christ4 ,but concerning the invocation of saints1 what commandment1 what example can the adversaries produce from the ,scriptures8 ,the second matter in a propitiator is1 that his merits have been presented as those which make satisfaction for others1 which are bestowed by divine imputation on others1 in order that through these1 just as by their own merits1 they may be accounted righteous4 ,as when any friend pays a debt for a friend1 the debtor is freed by the merit of another1 as though it were by his own4 ,thus the merits of ,christ are bestowed upon us1 in order that1 when we believe in ,him1 we may be accounted righteous by our confidence in ,christ's merits as though we had merits of our own4 ,and from both1 namely1 from the promise and the bestowment of merits1 confidence in mercy arises upon both parts must a ,christian prayer be founded4 ,such confidence in the divine promise1 and likewise in the merits of ,christ1 ought to be brought forward when we pray4 ,for we ought to be truly confident1 both that for ,christ's sake we are heard1 and that by ,his merits we have a reconciled ,father4 ,here the adversaries first bid us invoke the saints1 although they have neither ,god's promise1 nor a command1 nor an example from ,scripture4 ,and yet they cause greater confidence in the mercy of the saints to be conceived than in that of ,christ1 although ,christ bade us come to ,him and not to the saints4 ,secondly1 they apply the merits of the saints1 just as the merits of ,christ1 to others1 they bid us trust in the merits of the saints as though we were accounted righteous on account of the merits of the saints1 in like manner as we are accounted righteous by the merits of ,christ4 ,here we fabricate nothing4 ,in indulgences they say that they apply the merits of the saints as satisfactions for our sins4 ,and ,gabriel1 the interpreter of the canon of the ,mass1 confidently declares3 ,according to the order instituted by ,god we should betake ourselves to the aid of the saints1 in order that we may be saved by their merits and vows4 ,these are the words of ,gabriel4 ,and nevertheless in the books and sermons of the adversaries still more absurd things are read here and there4 ,what is it to make propitiators if this is not8 ,they are altogether made equal to ,christ if we must trust that we are saved by their merits4 ,but where has this arrangement1 to which he refers when he says that we ought to resort to the aid of the saints1 been instituted by ,god8 ,let him produce an example or command from the ,scriptures4 ,perhaps they derive this arrangement from the courts of kings1 where friends must be employed as intercessors4 ,but if a king has appointed a certain intercessor1 he will not desire that eases be brought to him through others4 ,thus1 since ,christ has been appointed ,intercessor and ,high ,priest1 why do we seek others8 ,what can the adversaries say in reply to this8 ,here and there this form of absolution is used3 ,the passion of our lord ,jesus ,christ the merits of the most blessed ,virgin ,mary and of all the saints1 be to thee for the remission of sins4 ,here the absolution is pronounced on the supposition that we are reconciled and accounted righteous not only by the merits of ,christ1 but also by the merits of the other saints4 ,some of us have seen a doctor of theology dying1 for consoling whom a certain theologian1 a monk1 was employed4 ,he pressed on the dying man nothing but this prayer3 ,mother of grace1 protect us from the enemy2 receive us in the hour of death4 ,granting that the blessed ,mary prays for the ,church1 does she receive souls in death1 does she conquer death the great power of ,satan1 does she quicken8 ,what does ,christ do if the blessed ,mary does these things8 ,although she is most worthy of the most ample honors1 nevertheless she does not wish to be made equal to ,christ1 but rather wishes us to consider and follow her example the example of her faith and her humility4 ,but the subject itself declares that in public opinion the blessed ,virgin has succeeded altogether to the place of ,christ4 ,men have invoked her1 have trusted in her mercy1 through her have desired to appease ,christ1 as though ,he were not a ,propitiator1 but only a dreadful judge and avenger4 ,we believe1 however1 that we must not trust that the merits of the saints are applied to us1 that on account of these ,god is reconciled to us1 or accounts us just1 or saves us4 ,for we obtain remission of sins only by the merits of ,christ1 when we believe in ,him4 ,of the other saints it has been said1 #a ,cor4 #c1 #h3 ,every man shall receive his own reward according to his own labor1 i4e41 they cannot mutually bestow their own merits1 the one upon the other1 as the monks sell the merits of their orders4 ,even ,hilary says of the foolish virgins3 ,and as the foolish virgins could not go forth with their lamps extinguished1 they besought those who were prudent to lend them oil2 to whom they replied that they could not give it because peradventure there might not be enough for all2 i4e41 no one can be aided by the works and merits of another1 because it is necessary for every one to buy oil for his own lamp4 ,here he points out that none of us can aid another by other people's works or merits4 ,since1 therefore1 the adversaries teach us to place confidence in the invocation of saints1 although they have neither the ,word of ,god nor the example of ,scripture of the ,old or of the ,new ,testament2 since they apply the merits of the saints on behalf of others1 not otherwise than they apply the merits of ,christ1 and transfer the honor belonging only to ,christ to the saints1 we can receive neither their opinions concerning the worship of the saints1 nor the practise of invocation4 ,for we know that confidence is to be placed in the intercession of ,christ1 because this alone has ,god's promise4 ,we know that the merits of ,christ alone are a propitiation for us4 ,on account of the merits of ,christ we are accounted righteous when we believe in ,him1 as the text says1 ,rom4 #i1 #cc 7cf4 #a ,pet4 #b1 #f and ,is4 #bh1 #af73 ,whosoever believeth on ,him shall not be confounded4 ,neither are we to trust that we are accounted righteous by the merits of the blessed ,virgin or of the other saints4 ,with the learned this error also prevails namely1 that to each saint a particular administration has been committed1 that ,anna bestows riches protects from poverty1 ,sebastian keeps off pestilence1 ,valentine heals epilepsy1 ,george protects horsemen4 ,these opinions have clearly sprung from heathen examples4 ,for thus1 among the ,romans ,juno was thought to enrich1 ,febris to keep off fever1 ,castor and ,pollux to protect horsemen1 etc4 ,even though we should imagine that the invocation of saints were taught with the greatest prudence1 yet since the example is most dangerous1 why is it necessary to defend it when it has no command or testimony from ,god's ,word8 ,aye1 it has not even the testimony of the ancient writers4 ,first because1 as ,i have said above1 when other mediators are sought in addition to ,christ1 and confidence is put in others1 the entire knowledge of ,christ is suppressed4 ,the subject shows this4 ,in the beginning1 mention of the saints seems to have been admitted with a design that is endurable1 as in the ancient prayers4 ,afterwards invocation followed1 and abuses that are prodigious and more than heathenish followed invocation4 ,from invocation the next step was to images2 these also were worshiped1 and a virtue was supposed to exist in these1 just as magicians imagine that a virtue exists in images of the heavenly bodies carved at a particular time4 ,in a certain monastery we some of us have seen a statue of the blessed ,virgin1 which moved automatically by a trick within by a string1 so as to seem either to turn away from those who did not make a large offering or nod to those making request4 ,still the fabulous stories concerning the saints1 which are publicly taught with great authority1 surpass the marvelous tales of the statues and pictures4 ,barbara1 amidst her torments1 asks for the reward that no one who would invoke her should die without the ,eucharist4 ,another1 standing on one foot1 recited daily the whole psaltery4 ,some wise man painted for children ,christophorus which in ,german means ,bearer of ,christ1 in order by the allegory to signify that there ought to be great strength of mind in those who would bear ,christ1 i4e41 who would teach or confess the ,gospel1 because it is necessary to undergo the greatest dangers for they must wade by night through the great sea1 i4e41 endure all kinds of temptations and dangers4 ,then the foolish monks taught among the people that they ought to invoke ,chistophorus1 as though such a ,polyphemus such a giant who bore ,christ through the sea had once existed4 ,and although the saints performed very great deeds1 either useful to the state or affording private examples the remembrance of which would conduce much both toward strengthening faith and toward following their example in the administration of affairs1 no one has searched for these from true narratives4 ,although ,god ,almighty through ,his saints1 as a peculiar people1 has wrought many great things in both realms1 in the ,church and in worldly transactions2 although there are many great examples in the lives of the saints which would be very profitable to princes and lords1 to true pastors and guardians of souls1 for the government both of the world and of the ,church1 especially for strengthening faith in ,god1 yet they have passed these by1 and preached the most insignificant matters concerning the saints1 concerning their hard beds their hair shirts1 etc41 which1 for the greater part1 are falsehoods4 ,yet indeed it is of advantage to hear how holy men administered governments as in the ,holy ,scriptures it is narrated of the kings of ,israel and ,judah1 what calamities1 what dangers they underwent1 how holy men were of aid to kings in great dangers1 how they taught the ,gospel1 what encounters they had with heretics4 ,examples of mercy are also of service1 as when we see the denial forgiven ,peter1 when we see ,cyprian forgiven for having been a magician1 when we see ,augustine1 having experienced the power of faith in sickness steadily affirming that ,god truly hears the prayers of believers4 ,it was profitable that such examples as these1 which contain admonitions for either faith or fear or the administration of the state1 be recited4 ,but certain triflers1 endowed with no knowledge either of faith or for governing states1 have invented stories in imitation of poems1 in which there are nothing but superstitious examples concerning certain prayers1 certain fastings1 and certain additions of service for bringing in gain where there are nothing but examples as to how the saints wore hair shirts1 how they prayed at the seven canonical hours how they lived upon bread and water4 ,such are the miracles that have been invented concerning rosaries and similar ceremonies4 ,nor is there need here to recite examples4 ,for the legends1 as they call them1 and the mirrors of examples1 and the rosaries1 in which there are very many things not unlike the true narratives of ,lucian1 are extant4 ,the bishops1 theologians1 and monks applaud these monstrous and wicked stories this abomination set up against ,christ1 this blasphemy1 these scandalous1 shameless lies1 these lying preachers2 and they have permitted them so long1 to the great injury of consciences1 that it is terrible to think of it because they aid them to their daily bread4 ,they do not tolerate us1 who1 in order that the honor and office of ,christ may be more conspicuous1 do not require the invocation of saints1 and censure the abuses in the worship of saints4 ,and although even their own theologians1 all good men everywhere a long time before ,dr4 ,luther began to write in the correction of these abuses1 greatly longed for either the authority of the bishops or the diligence of the preachers1 nevertheless our adversaries in the ,confutation altogether pass over vices that are even manifest1 as though they wish1 by the reception of the ,confutation1 to compel us to approve even the most notorious abuses4 ,thus the ,confutation has been deceitfully written1 not only on this topic1 but almost everywhere4 ,they pretend that they are as pure as gold1 that they have never muddled the water4 ,there is no passage in which they make a distinction between the manifest abuses and their dogmas4 ,and nevertheless1 if there are any of sounder mind among them they confess that many false opinions inhere in the doctrine of the scholastics and canonists1 and1 besides1 that in such ignorance and negligence of the pastors many abuses crept into the ,church4 ,for ,luther was not the only one nor the first to complain of innumerable public abuses4 ,many learned and excellent men long before these times deplored the abuses of the ,mass1 confidence in monastic observances1 services to the saints intended to yield a revenue1 the confusion of the doctrine concerning repentance concerning ,christ1 which ought to be as clear and plain in the ,church as possible without which there cannot be nor remain a ,christian ,church4 ,we ourselves have heard that excellent theologians desire moderation in the scholastic doctrine which contains much more for philosophical quarrels than for piety4 ,and nevertheless1 among these the older ones are generally nearer ,scripture than are the more recent4 ,thus their theology degenerated more and more4 ,neither had many good men1 who from the very first began to be friendly to ,luther1 any other reason than that they saw that he was freeing the minds of men from these labyrinths of most confused and infinite discussions which exist among the scholastic theologians and canonists1 and was teaching things profitable for godliness4 ,the adversaries1 therefore1 have not acted candidly in passing over the abuses when they wished us to assent to the ,confutation4 ,and if they wished to care for the interests of the ,church and of ,buffeted consciences1 and not rather to maintain their pomp and avarice especially on that topic1 at this occasion they ought to exhort our most excellent ,emperor to take measures for the correction of abuses which furnish grounds for derision among the ,turks1 the ,jews1 and all unbelievers1 as we observe plainly enough that he is most desirous of healing and well establishing the ,church4 ,but the adversaries do not act as to aid the most honorable and most holy will of the ,emperor1 but so as in every way to crush the truth and us4 ,many signs show that they have little anxiety concerning the state of the ,church4 ,they lose little sleep from concern that ,christian doctrine and the pure ,gospel be preached4 ,they take no pains that there should be among the people a summary of the dogmas of the ,church4 ,the office of the ministry they permit to be quite desolate4 ,they defend manifest abuses they continue every day to shed innocent blood by new and unusual cruelty4 ,they allow no suitable teachers in the churches4 ,good men can easily judge whither these things tend4 ,but in this way they have no regard to the interest either of their own authority or of the ,church4 ,for after the good teachers have been killed and sound doctrine suppressed1 fanatical spirits will rise up1 whom the adversaries will not be able to restrain1 who both will disturb the ,church with godless dogmas1 and will overthrow the entire ecclesiastical government1 which we are very greatly desirous of maintaining4 ,therefore1 most excellent ,emperor ,charles for the sake of the glory of ,christ1 which we have no doubt that you desire to praise and magnify1 we beseech you not to assent to the violent counsels of our adversaries1 but to seek other honorable ways of so establishing harmony that godly consciences are not burdened1 that no cruelty is exercised against innocent men1 as we have hitherto seen1 and that sound doctrine is not suppressed in the ,church4 ,to ,god most of all you owe the duty as far as this is possible to man to maintain sound doctrine and hand it down to posterity1 and to defend those who teach what is right4 ,for ,god demands this when ,he honors kings with ,his own name and calls them gods1 saying1 ,ps4 #hb1 #f3 ,i have said1 ,ye are gods1 namely1 that they should attend to the preservation and propagation of divine things1 i4e41 the ,gospel of ,christ1 on the earth1 and1 as the vicars of ,god1 should defend the life and safety of the innocent true ,christian teachers and preachers4 ,part #bg ,article ,,xxii 7,x73 ,of ,both ,kinds in the ,lord's ,supper4 ,it cannot be doubted that it is godly and in accordance with the institution of ,christ and the words of ,paul to use both parts in the ,lord's ,supper4 ,for ,christ instituted both parts1 and instituted them not for a part of the ,church1 but for the entire ,church4 ,for not only the presbyters1 but the entire ,church uses the ,sacrament by the authority of ,christ1 and not by human authority1 and this1 we suppose1 the adversaries acknowledge4 ,now1 if ,christ has instituted it for the entire ,church1 why is one kind denied to a part of the ,church8 ,why is the use of the other kind prohibited8 ,why is the ordinance of ,christ changed1 especially when ,he ,himself calls it ,his testament8 ,but if it is not allowable to annul man's testament1 much less will it be allowable to annul the testament of ,christ4 ,and ,paul says1 #a ,cor4 #aa1 #bc ff41 that he had received of the ,lord that which he delivered4 ,but he had delivered the use of both kinds1 as the text1 #a ,cor4 #aa1 clearly shows4 ,this do in remembrance of ,me1 he says first concerning ,his body2 afterwards he repeats the same words concerning the cup the blood of ,christ4 ,and then3 ,let a man examine himself1 and so let him eat of that bread and drink of that cup4 ,here he names both4 ,these are the words of ,him who has instituted the ,sacrament4 ,and1 indeed1 he says before that those who will use the ,lord's ,supper should use both4 ,it is evident1 therefore1 that the ,sacrament was instituted for the entire ,church4 ,and the custom still remains in the ,greek churches1 and also once obtained in the ,latin churches1 as ,cyprian and ,jerome testify4 ,for thus ,jerome says on ,zephaniah3 ,the priests who administer the ,eucharist1 and distribute the ,lord's blood to the people1 etc4 ,the ,council of ,toledo gives the same testimony4 ,nor would it be difficult to accumulate a great multitude of testimonies4 ,here we exaggerate nothing2 we but leave the prudent reader to determine what should be held concerning the divine ordinance whether it is proper to prohibit and change an ordinance and institution of ,christ4 ,the adversaries in the ,confutation do not endeavor to comfort the consciences or excuse the ,church1 to which one part of the ,sacrament has been denied4 ,this would have been becoming to good and religious men4 ,for a strong reason for excusing the ,church1 and instructing consciences to whom only a part of the ,sacrament could be granted1 should have been sought4 ,now these very men maintain that it is right to prohibit the other part1 and forbid that the use of both parts be allowed4 ,first1 they imagine that1 in the beginning of the ,church1 it was the custom at some places that only one part was administered4 ,nevertheless they are not able to produce any ancient example of this matter4 ,but they cite the passages in which mention is made of bread1 as in ,luke #bd1 #ce where it is written that the disciples recognized ,christ in the breaking of bread4 ,they quote also other passages1 ,acts #b1 #db4 #df2 #bj1 #g1 concerning the breaking of bread4 ,but although we do not greatly oppose if some receive these passages as referring to the ,sacrament1 yet it does not follow that one part only was given1 because1 according to the ordinary usage of language1 by the naming of one part the other is also signified4 ,they refer also to ,lay ,communion which was not the use of only one kind1 but of both2 and whenever priests are commanded to use ,lay ,communion for a punishment are not to consecrate themselves1 but to receive ,communion1 however1 of both kinds from another1 it is meant that they have been removed from the ministry of consecration4 ,neither are the adversaries ignorant of this1 but they abuse the ignorance of the unlearned1 who1 when they hear of ,lay ,communion1 immediately dream of the custom of our time1 by which only a part of the ,sacrament is given to the laymen4 ,and consider their impudence4 ,gabriel recounts among other reasons why both parts are not given that a distinction should be made between laymen and presbyters4 ,and it is credible that the chief reason why the prohibition of the one part is defended is this1 namely1 that the dignity of the order may be the more highly exalted by a religious rite4 ,to say nothing more severe1 this is a human design2 and whither this tends can easily be judged4 ,in the ,confutation they also quote concerning the sons of ,eli that after the loss of the high-priesthood1 they were to seek the one part pertaining to the priests1 #a ,sam4 #b1 #cf the text reads3 ,every one that is left in thine house shall come and crouch him for a piece of silver and a morsel of bread1 and shall say1 ,put me1 ,i pray thee1 into one of the priest's offices 7,german3 ,lieber1 lass mich zu einem ,priesterteil7 that ,i may eat a piece of bread4 ,here they say that the use of one kind was signified4 ,and they add3 ,thus1 therefore1 our laymen ought also to be content1 with one part pertaining to the priests1 with one kind4 ,the adversaries the masters of the ,confutation are quite shameless1 rude asses1 and are clearly trifling when they are transferring the history of the posterity of ,eli to the ,sacrament4 ,the punishment of ,eli is there described4 ,will they also say this1 that as a punishment the laymen have been removed from the other party ,they are quite foolish and mad4 ,the ,sacrament was instituted to console and comfort terrified minds when they believe that the flesh of ,christ given for the life of the world1 is food1 when they believe that1 being joined to ,christ through this food1 they are made alive4 ,but the adversaries argue that laymen are removed from the other part as a punishment4 ,they ought1 they say1 to be content4 ,this is sufficient for a despot4 ,that1 surely1 sounds proud and defiant enough4 ,but my lords1 may we ask the reason why ought they8 ,the reason must not be asked but let whatever the theologians say be law4 ,is whatever you wish and whatever you say to be sheer truth8 ,see now and be astonished how shameless and impudent the adversaries are3 they dare to set up their own words as sheer commands of lords1 they frankly say3 ,the laymen must be content4 ,but what if they must not8 ,this is a concoction of ,eck4 ,for we recognize those vainglorious words1 which if we would wish to criticize1 there would be no want of language4 ,for you see how great the impudence is4 ,he commands1 as a tyrant in the tragedies3 ,whether they wish or not1 they must be content4 ,will the reasons which he cites excuse1 in the judgment of ,god1 those who prohibit a part of the ,sacrament1 and rage against men using an entire ,sacrament8 ,are they to take comfort in the fact that it is recorded concerning the sons of ,eli3 ,they will go begging8 ,that will be a shuffling excuse at the judgment-seat of ,god4 ,if they make the prohibition in order that there should be a distinguishing mark of the order1 this very reason ought to move us not to assent to the adversaries1 even though we would be disposed in other respects to comply with their custom4 ,there are other distinguishing marks of the order of priests and of the people1 but it is not obscure what design they have for defending this distinction so earnestly4 ,that we may not seem to detract from the true worth of the order1 we will not say more concerning this shrewd design4 ,they also allege the danger of spilling and certain similar things1 which do not have force sufficient to change the ordinance of ,christ4 ,they allege more dreams like these for the sake of which it would be improper to change the ordinance of ,christ4 ,and1 indeed1 if we assume that we are free to use either one part or both1 how can the prohibition to use both kinds be defended8 ,although the ,church does not assume to itself the liberty to convert the ordinances of ,christ into matters of indifference4 ,we indeed excuse the ,church which has borne the injury the poor consciences which have been deprived of one part by force1 since it could not obtain both parts2 but the authors who maintain that the use of the entire ,sacrament is justly prohibited1 and who now not only prohibit1 but even excommunicate and violently persecute those using an entire ,sacrament1 we do not excuse4 ,let them see to it how they will give an account to ,god for their decisions4 ,neither is it to be judged immediately that the ,church determines or approves whatever the pontiffs determine1 especially since ,scripture prophesies concerning the bishops and pastors to effect this as ,ezekiel says1 #g1 #bh3 ,the ,law shall perish from the priest there will be priests or bishops who will know no command or law of ,god4 ,part #bh ,article ,,xxiii 7,,xi73 ,of the ,marriage of ,priests4 ,despite the great infamy of their defiled celibacy1 the adversaries have the presumption not only to defend the pontifical law by the wicked and false pretext of the divine name1 but even to exhort the ,emperor and princes1 to the disgrace and infamy of the ,roman ,empire1 not to tolerate the marriage of priests4 ,for thus they speak4 ,although the great1 unheard-of lewdness1 fornication1 and adultery among priests1 monks1 etc41 at the great abbeys1 in other churches and cloisters1 has become so notorious throughout the world that people sing and talk about it1 still the adversaries who have presented the ,confutation are so blind and without shame that they defend the law of the ,pope by which marriage is prohibited1 and that1 with the specious claim that they are defending a spiritual state4 ,moreover1 although it would be proper for them to be heartily ashamed of the exceedingly shameful1 lewd1 abandoned loose life of the wretches in their abbeys and cloisters1 although on this account alone they should not have the courage to show their face in broad daylight1 although their evil1 restless heart and conscience ought to cause them to tremble1 to stand aghast1 and to be afraid to lift their eyes to our excellent ,emperor1 who loves uprightness1 still they have the courage of the hangman1 they act like the very devil and like all reckless1 wanton people1 proceeding in blind defiance and forgetful of all honor and decency4 ,and these pure chaste gentlemen dare to admonish ,his ,imperial ,majesty1 the ,electors and ,princes not to tolerate the marriage of priests ad infamiam et ignominiam imperti1 that is1 to ward off shame and disgrace from the ,roman ,empire4 ,for these are their words1 as if their shameful life were a great honor and glory to the ,church4 ,what greater impudence has ever been read of in any history than this of the adversaries8 ,such shameless advocates before a ,roman ,emperor will not easily be found4 ,if all the world did not know them1 if many godly1 upright people among them1 their own canonical brethren1 had not complained long ago of their shameful1 lewd1 indecent conduct1 if their vile1 abominable1 ungodly1 lewd1 heathenish1 ,epicurean life1 and the dregs of all filthiness at ,rome were not quite manifest1 one might think that their great purity and their inviolate virgin chastity were the reason why they could not bear to hear the word woman or marriage pronounced1 and why they baptize holy matrimony1 which the ,pope himself calls a sacrament1 infamiam imperil4 ,for the arguments which they use we shall afterwards review4 ,now let the wise reader consider this1 namely1 what shame these good-for-nothing men have who say that marriages which the ,holy ,scriptures praise most highly and command produce infamy and disgrace to the government1 as though1 indeed1 this public infamy of flagitious and unnatural lusts which glow among these very holy fathers1 who feign that they are ,curii and live like bacchanals1 were a great ornament to the ,church6 ,and most things which these men do with the greatest license cannot even be named without a breach of modesty4 ,and these their lusts they ask you to defend with your chaste right hand1 ,emperor ,charles 7whom even certain ancient predictions name as the king of modest face1 for the saying appears concerning you3 ,one modest in face shall reign everywhere74 ,for they ask that1 contrary to divine law1 contrary to the law of nations1 contrary to the canons of ,councils you sunder marriages1 in order to impose merely for the sake of marriage atrocious punishments upon innocent men1 to put to death priests1 whom even barbarians reverently spare1 to drive into exile banished women and fatherless children4 ,such laws they bring to you1 most excellent and most chaste ,emperor1 to which no barbarity1 however monstrous and cruel1 could lend its ear4 ,but because the stain of no disgrace or cruelty falls upon your character1 we hope that you will deal with us mildly in this matter1 especially when you have learned that we have the weightiest reasons for our belief derived from the ,word of ,god to which the adversaries oppose the most trifling and vain opinions4 ,and nevertheless they do not seriously defend celibacy4 ,for they are not ignorant how few there are who practise chastity1 but they stick to that comforting saying which is found in their treatise1 ,si non caste1 tamen caue 7,if not chastely1 at least cautiously7 and they devise a sham of religion for their dominion1 which they think that celibacy profits1 in order that we may understand ,peter to have been right in admonishing1 #b ,ep4 #b1 #a1 that there will be false teachers who will deceive men with feigned words4 ,for the adversaries say1 write1 or do nothing truly their words are merely an argument ad hominem1 frankly1 and candidly in this entire case1 but they actually contend only concerning the dominion which they falsely think to be imperiled1 and which they endeavor to fortify with a wicked pretense of godliness they support their case with nothing but impious1 hypocritical lies2 accordingly1 it will endure about as well as butter exposed to the sun4 ,we cannot approve this law concerning celibacy which the adversaries defend1 because it conflicts with divine and natural law and is at variance with the very canons of the ,councils4 ,and that it is superstitious and dangerous is evident4 ,for it produces infinite scandals1 sins1 and corruption of public morals as is seen in the real towns of priests1 or1 as they are called1 their residences4 ,our other controversies need some discussion by the doctors2 in this the subject is so manifest to both parties that it requires no discussion4 ,it only requires as judge a man that is honest and fears ,god4 ,and although the manifest truth is defended by us1 yet the adversaries have devised certain reproaches for satirizing our arguments4 ,first4 ,gen4 #a1 #bh teaches that men were created to be fruitful1 and that one sex in a proper way should desire the other4 ,for we are speaking not of concupiscence1 which is sin1 but of that appetite which was to have been in nature in its integrity which would have existed in nature even if it had remained uncorrupted1 which they call physical love4 ,and this love of one sex for the other is truly a divine ordinance4 ,but since this ordinance of ,god cannot be removed without an extraordinary work of ,god1 it follows that the right to contract marriage cannot be removed by statutes or vows4 ,the adversaries cavil at these arguments2 they say that in the beginning the commandment was given to replenish the earth but that now since the earth has been replenished1 marriage is not commanded4 ,see how wisely they judge6 ,the nature of men is so formed by the word of ,god that it is fruitful not only in the beginning of the creation1 but as long as this nature of our bodies will exist just as the earth becomes fruitful by the word ,gen4 #a1 #aa3 ,let the earth bring forth grass1 yielding seed4 ,because of this ordinance the earth not only commenced in the beginning to bring forth plants1 but the fields are clothed every year as long as this natural order will exist4 ,therefore1 just as by human laws the nature of the earth cannot be changed1 so1 without a special work of ,god the nature of a human being can be changed neither by vows nor by human law that a woman should not desire a man1 nor a man a woman4 ,secondly4 ,and because this creation or divine ordinance in man is a natural right1 jurists have accordingly said wisely and correctly that the union of male and female belongs to natural right4 ,but since natural right is immutable1 the right to contract marriage must always remain4 ,for where nature does not change1 that ordinance also with which ,god has endowed nature does not change1 and cannot be removed by human laws4 ,therefore it is ridiculous for the adversaries to prate that marriage was commanded in the beginning1 but is not now4 ,this is the same as if they would say3 ,formerly1 when men were born1 they brought with them sex2 now they do not4 ,formerly1 when they were born1 they brought with them natural right1 now they do not4 ,no craftsman 7,faber7 could produce anything more crafty than these absurdities1 which were devised to elude a right of nature4 ,therefore let this remain in the case which both ,scripture teaches and the jurist says wisely1 namely1 that the union of male and female belongs to natural right4 ,moreover1 a natural right is truly a divine right1 because it is an ordinance divinely impressed upon nature4 ,but inasmuch as this right cannot be changed without an extraordinary work of ,god1 it is necessary that the right to contract marriage remains1 because the natural desire of sex for sex is an ordinance of ,god in nature1 and for this reason is a right2 otherwise1 why would both sexes have been created8 ,and we are speaking1 as it has been said above1 not of concupiscence1 which is sin1 but of that desire which they call physical love which would have existed between man and woman even though their nature had remained pure1 which concupiscence has not removed from nature1 but inflames1 so that now it has greater need of a remedy1 and marriage is necessary not only for the sake of procreation1 but also as a remedy to guard against sins4 ,these things are clear1 and so well established that they can in no way be overthrown4 ,thirdly4 ,paul says1 #a ,cor4 #g1 #b3 ,to avoid fornication1 let every man have his own wife4 ,this now is an express command pertaining to all who are not fit for celibacy4 ,the adversaries ask that a commandment be shown them which commands priests to marry4 ,as though priests are not men6 ,we judge indeed that the things which we maintain concerning human nature in general pertain also to priests4 ,does not ,paul here command those who have not the gift of continence to marry8 ,for he interprets himself a little after when he says1 v4 #i3 ,it is better to marry than to burn4 ,and ,christ has clearly said ,matt4 #ai1 #aa3 ,all men cannot receive this saying1 save they to whom it is given4 ,because now1 since sin since the fall of ,adam1 these two things concur1 namely1 natural appetite and concupiscence1 which inflames the natural appetite1 so that now there is more need of marriage than in nature in its integrity1 ,paul accordingly speaks of marriage as a remedy1 and on account of these flames commands to marry4 ,neither can any human authority1 any law1 any vows remove this declaration3 ,it is better to marry than to burn1 because they do not remove the nature or concupiscence4 ,therefore all who burn1 retain the right to marry4 ,by this commandment of ,paul3 ,to avoid fornication1 let every man have his own wife1 all are held bound who do not truly keep themselves continent2 the decision concerning which pertains to the conscience of each one4 ,for as they here give the command to seek continence of ,god1 and to weaken the body by labors and hunger1 why do they not proclaim these magnificent commandments to themselves8 ,but1 as we have said above1 the adversaries are only playing2 they are doing nothing seriously4 ,if continence were possible to all1 it would not require a peculiar gift4 ,but ,christ shows that it has need of a peculiar gift2 therefore it does not belong to all4 ,god wishes the rest to use the common law of nature which ,he has instituted4 ,for ,god does not wish ,his ordinances1 ,his creations to be despised4 ,he wishes men to be chaste in this way1 that they use the remedy divinely presented1 just as ,he wishes to nourish our life in this way1 that we use food and drink4 ,gerson also testifies that there have been many good men who endeavored to subdue the body1 and yet made little progress4 ,accordingly1 ,ambrose is right in saying3 ,virginity is only a thing that can be recommended1 but not commanded2 it is a matter of vow rather than of precept4 ,if any one here would raise the objection that ,christ praises those which have made themselves eunuchs for the kingdom of heaven's sake1 ,matt4 #ai1 #ab1 let him also consider this1 that ,he is praising such as have the gift of continence1 for on this account ,he adds3 ,he that is able to receive it1 let him receive it4 ,for an impure continence such as there is in monasteries and cloisters does not please ,christ4 ,we also praise true continence4 ,but now we are disputing concerning the law and concerning those who do not have the gift of continence4 ,the matter ought to be left free and snares ought not to be cast upon the weak through this law4 ,fourthly4 ,the pontifical law differs also from the canons of the ,councils4 ,for the ancient canons do not prohibit marriage1 neither do they dissolve marriages that have been contracted1 even if they remove from the administration of their office those who have contracted them in the ministry4 ,at those times this dismissal was an act of kindness rather than a punishment4 ,but the new canons1 which have not been framed in the ,synods1 but have been made according to the private judgment of the ,popes1 both prohibit the contraction of marriages1 and dissolve them when contracted2 and this is to be done openly1 contrary to the command of ,christ1 ,matt4 #ai1 #f3 ,what ,god hath joined together1 let not man put asunder4 ,in the ,confutation the adversaries exclaim that celibacy has been commanded by the ,councils4 ,we do not find fault with the decrees of the ,councils2 for under a certain condition these allow marriage1 but we find fault with the laws which1 since the ancient ,synods1 the ,popes of ,rome have framed contrary to the authority of the ,synods4 ,the ,popes despise the authority of the ,synods1 just as much as they wish it to appear holy to others under peril of ,god's wrath and eternal damnation4 ,therefore this law concerning perpetual celibacy is peculiar to this new pontifical despotism4 ,nor is it without a reason4 ,for ,daniel1 #aa1 #cg1 ascribes to the kingdom of ,antichrist this mark1 namely1 the contempt of women4 ,fifthly4 ,although the adversaries do not defend the law because of superstition1 not because of its sanctity1 as from ignorance1 since they see that it is not generally observed1 nevertheless they diffuse superstitious opinions1 while they give a pretext of religion4 ,they proclaim that they require celibacy because it is purity4 ,as though marriage were impurity and a sin1 or as though celibacy merited justification more than does marriage6 ,and to this end they cite the ceremonies of the ,mosaic ,law1 because1 since under the ,law1 the priests1 at the time of ministering1 were separated from their wives1 the priest in the ,new ,testament1 inasmuch as he ought always to pray1 ought always to practise continence4 ,this silly comparison is presented as a proof which should compel priests to perpetual celibacy1 although1 indeed1 in this very comparison marriage is allowed1 only in the time of ministering its use is interdicted4 ,and it is one thing to pray2 another1 to minister4 ,the saints prayed even when they did not exercise the public ministry2 nor did conjugal intercourse hinder them from praying4 ,but we shall reply in order to these figments4 ,in the first place1 it is necessary for the adversaries to acknowledge this1 namely1 that in believers marriage is pure because it has been sanctified by the ,word of ,god1 i4e41 it is a matter that is permitted and approved by the ,word of ,god1 as ,scripture abundantly testifies4 ,for ,christ calls marriage a divine union1 when ,he says1 ,matt4 #ai1 #f3 ,what ,god hath joined together let not man put asunder4 ,here ,christ says that married people are joined together by ,god4 ,accordingly1 it is a pure1 holy1 noble1 praiseworthy work of ,god4 ,and ,paul says of marriage1 of meats and similar things1 ,i ,tim4 #d1 #f3 ,it is sanctified by the ,word of ,god and prayer1 i4e41 by the ,word1 by which consciences become certain that ,god approves2 and by prayer1 i4e41 by faith1 which uses it with thanksgiving as a gift of ,god4 ,likewise1 #a ,cor4 #g1 #ad3 ,the unbelieving husband is sanctified by the wife1 etc41 i4e44 the use of marriage is permitted and holy on account of faith in ,christ1 just as it is permitted to use meat1 etc4 ,likewise1 #a ,tim4 #b1 #af3 ,she shall1 be saved in childbearing if they continue in faith1 etc4 ,if the adversaries could produce such a passage concerning celibacy1 then indeed they would celebrate a wonderful triumph4 ,paul says that woman is saved by child-bearing4 ,what more honorable could be said against the hypocrisy of celibacy than that woman is saved by the conjugal works themselves1 by conjugal intercourse1 by bearing children and the other duties8 ,but what does ,st4 ,paul mean8 ,let the reader observe that faith is added1 and that domestic duties without faith are not praised4 ,if they continue1 he says1 in faith4 ,for he speaks of the whole class of mothers4 ,therefore he requires especially faith that they should have ,god's ,word and be believing1 by which woman receives the remission of sins and justification4 ,then he adds a particular work of the calling1 just as in every man a good work of a particular calling ought to follow faith4 ,this work pleases ,god on account of faith4 ,thus the duties of the woman please ,god on account of faith1 and the believing woman is saved who in such duties devoutly serves her calling4 ,these testimonies teach that marriage is a lawful a holy and ,christian thing4 ,if therefore purity signifies that which is allowed and approved before ,god1 marriages are pure1 because they have been approved by the ,word of ,god4 ,and ,paul says of lawful things1 ,titus #a1 #ae3 ,unto the pure all things are pure1 i4e41 to those who believe in ,christ and are righteous by faith4 ,therefore1 as virginity is impure in the godless1 so in the godly marriage is pure on account of the ,word of ,god and faith4 ,again1 if purity is properly opposed to concupiscence1 it signifies purity of heart1 i4e41 mortified concupiscence1 because the ,law does not prohibit marriage1 but concupiscence1 adultery1 fornication4 ,therefore celibacy is not purity4 ,for there may be greater purity of heart in a married man1 as in ,abraham or ,jacob1 than in most of those who are even truly continent who even1 according to bodily purity1 really maintain their chastity4 ,lastly1 if they understand that celibacy is purity in the sense that it merits justification more than does marriage1 we most emphatically contradict it4 ,for we are justified neither on account of virginity nor on account of marriage1 but freely for ,christ's sake1 when we believe that for ,his sake ,god is propitious to us4 ,here perhaps they will exclaim that1 according to the manner of ,jovinian1 marriage is made equal to virginity4 ,but1 on account of such clamors we shall not reject the truth concerning the righteousness of faith1 which we have explained above4 ,nevertheless we do not make virginity and marriage equal4 ,for just as one gift surpasses another1 as prophecy surpasses eloquence1 the science of military affairs surpasses agriculture1 and eloquence surpasses architecture1 so virginity is a more excellent gift than marriage4 ,and nevertheless1 just as an orator is not more righteous before ,god because of his eloquence than an architect because of his skill in architecture1 so a virgin does not merit justification by virginity more than a married person merits it by conjugal duties but each one ought faithfully to serve in his own gift1 and to believe that for ,christ's sake he receives the remission of sins and by faith is accounted righteous before ,god4 ,neither does ,christ or ,paul praise virginity because it justifies1 but because it is freer and less distracted with domestic occupations1 in praying1 teaching1 writing1 serving4 ,for this reason ,paul says1 #a ,cor4 #g1 #cb3 ,he that is unmarried careth for the things which belong to the ,lord4 ,virginity1 therefore1 is praised on account of meditation and study4 ,thus ,christ does not simply praise those who make themselves eunuchs1 but adds1 for the kingdom of heaven's sake1 i4e41 that they may have leisure to learn or teach the ,gospel2 for ,he does not say that virginity merits the remission of sins or salvation4 ,to the examples of the ,levitical priests we have replied that they do not establish the duty of imposing perpetual celibacy upon the priests4 ,furthermore1 the ,levitical impurities are not to be transferred to us4 ,the law of ,moses1 with the ceremonial statutes concerning what is clean or unclean1 do not at all concern us ,christians4 ,then intercourse contrary to the ,law was an impurity4 ,now it is not impurity1 because ,paul says1 ,titus #a1 #ae3 ,unto the pure all things are pure4 ,for the ,gospel frees us from these ,levitical impurities from all the ceremonies of ,moses1 and not alone from the laws concerning uncleanness4 ,and if any one defends the law of celibacy with the design to burden consciences by these ,levitical observances1 we must strive against this1 just as the apostles in ,acts #ae1 #aj sqq4 strove against those who required circumcision and endeavored to impose the ,law of ,moses upon ,christians4 ,yet1 in the mean while1 good men will know how to control the use of marriage1 especially when they are occupied with public offices1 which often1 indeed1 give good men so much labor as to expel all domestic thoughts from their minds4 ,for to be burdened with great affairs and transactions1 which concern commonwealths and nations1 governments and churches1 is a good remedy to keep the old ,adam from lustfulness4 ,good men know also this1 that ,paul1 #a ,thess4 #d1 #d1 commands that every one possess his vessel in sanctification and honor1 not in the lust of concupiscence4 ,they know likewise that they must sometimes retire1 in order that there may be leisure for prayer1 but ,paul does not wish this to be perpetual1 #a ,cor4 #g1 #e4 ,now such continence is easy to those who are good and occupied4 ,but this great crowd of unemployed priests which is in the fraternities cannot afford1 in this voluptuousness1 even this ,levitical continence1 as the facts show4 ,on the other hand1 what sort of chastity can there be among so many thousands of monks and priests who live without worry in all manner of delights1 being idle and full1 and1 moreover1 have not the ,word of ,god1 do not learn it1 and have no regard for it4 ,such conditions bring on all manner of inchastity4 ,such people can observe neither ,levitical nor perpetual chastity4 ,and the lines are well known3 ,the boy accustomed to pursue a slothful life hates those who are busy4 ,many heretics understanding the ,law of ,moses incorrectly have treated marriage with contempt1 for whom1 nevertheless1 celibacy has gained extraordinary admiration4 ,and ,epiphanius complains that1 by this commendation especially1 the ,encratites captured the minds of the unwary4 ,they abstained from wine even in the ,lord's ,supper2 they abstained from the flesh of all animals1 in which they surpassed the ,dominican brethren who live upon fish4 ,they abstained also from marriage2 and just this gained the chief admiration4 ,these works1 these services1 they thought1 merited grace more than the use of wine and flesh1 and than marriage1 which seemed to be a profane and unclean matter1 and which scarcely could please ,god1 even though it were not altogether condemned4 ,paul to the ,colossians1 #b1 #ah1 greatly disapproves these angelic forms of worship4 ,for when men believe that they are pure and righteous on account of such hypocrisy1 they suppress the knowledge of ,christ1 and suppress also the knowledge of ,god's gifts and commandments4 ,for ,god wishes us to use ,his gifts in a godly way4 ,and we might mention examples where certain godly consciences were greatly disturbed on account of the lawful use of marriage4 ,this evil was derived from the opinions of monks superstitiously praising celibacy and proclaiming the married estate as a life that would be a great obstacle to salvation1 and full of sins4 ,nevertheless we do not find fault with temperance or continence1 but we have said above that exercises and mortifications of the body are necessary4 ,we indeed deny that confidence should be placed in certain observances1 as though they made righteous4 ,and ,epiphanies has elegantly said that these observances ought to be praised dia tehn egkrateian kai dia tehn politeian1 i4e41 for restraining the body or on account of public morals2 just as certain rites were instituted for instructing the ignorant1 and not as services that justify4 ,but it is not through superstition that our adversaries require celibacy1 for they know that chastity is not ordinarily rendered that at ,rome1 also in all their monasteries1 there is nothing but undisguised1 unconcealed inchastity4 ,nor do they seriously intend to lead chaste lives1 but knowingly practise hypocrisy before the people4 ,but they feign superstitious opinions1 so as to delude the ignorant4 ,they are therefore more worthy of hatred than the ,encratites1 who seem to have erred by show of religion2 these ,sardanapali ,epicureans designedly misuse the pretext of religion4 ,sixthly4 ,although we have so many reasons for disapproving the law of perpetual celibacy1 yet1 besides these1 dangers to souls and public scandals also are added1 which even1 though the law were not unjust1 ought to deter good men from approving such a burden as has destroyed innumerable souls4 ,for a long time all good men their own bishops and canons have complained of this burden1 either on their own account1 or on account of others whom they saw to be in danger4 ,but no ,popes give ear to these complaints4 ,neither is it doubtful how greatly injurious to public morals this law is1 and what vices and shameful lusts it has produced4 ,the ,roman satires are extant4 ,in these ,rome still recognizes and reads its own morals4 ,thus ,god avenges the contempt of ,his own gift and ordinance in those who prohibit marriage4 ,but since the custom in regard to other laws was that they should be changed if manifest utility would advise it1 why is the same not done with respect to this law1 in which so many weighty reasons concur1 especially in these last times1 why a change ought to be made8 ,nature is growing old and is gradually becoming weaker1 and vices are increasing2 wherefore the remedies divinely given should have been employed4 ,we see what vice it was which ,god denounced before the ,flood1 what ,he denounced before the burning of the five cities4 ,similar vices have preceded the destruction of many other cities1 as of ,sybaris and ,rome4 ,and in these there has been presented an image of the times which will be next to the end of things4 ,accordingly1 at this time1 marriage ought to have been especially defended by the most severe laws and warning examples1 and men ought to have been invited to marriage4 ,this duty pertains to the magistrates1 who ought to maintain public discipline4 ,god has now so blinded the world that adultery and fornication are permitted almost without punishment1 on the contrary1 punishment is inflicted on account of marriage4 ,is not this terrible to hear8 ,meanwhile the teachers of the ,gospel should do both1 they should exhort incontinent men to marriage1 and should exhort others not to despise the gift of continence4 ,the ,popes daily dispense and daily change other laws which are most excellent1 yet1 in regard to this one law of celibacy1 they are as iron and inexorable1 although1 indeed1 it is manifest that this is simply of human right4 ,and they are now making this law more grievous in many ways4 ,the canon bids them suspend priests1 these rather unfriendly interpreters suspend them not from office1 but from trees4 ,they cruelly kill many men for nothing but marriage4 ,it is to be feared therefore1 that the blood of ,abel will cry to heaven so loudly as not to be endured1 and that we shall have to tremble like ,cain4 ,and these very parricides show that this law is a doctrine of demons4 ,for since the devil is a murderer1 he defends his law by these parricides4 ,we know that there is some offense in regard to schism1 because we seem to have separated from those who are thought to be regular bishops4 ,but our consciences are very secure1 since we know that1 though we most earnestly desire to establish harmony1 we cannot please the adversaries unless we cast away manifest truth1 and then agree with these very men in being willing to defend this unjust law1 to dissolve marriages that have been contracted1 to put to death priests if they do not obey1 to drive poor women and fatherless children into exile4 ,but since it is well established that these conditions are displeasing to ,god1 we can in no way grieve that we have no alliance with the multitude of murderers among the adversaries4 ,we have explained the reasons why we cannot assent with a good conscience to the adversaries when they defend the pontifical law concerning perpetual celibacy1 because it conflicts with divine and natural law and is at variance with the canons themselves1 and is superstitious and full of danger1 and1 lastly1 because the whole affair is insincere4 ,for the law is enacted not for the sake of religion not for holiness' sake1 or because they do not know better2 they know very well that everybody is well acquainted with the condition of the great cloisters1 which we are able to name1 but for the sake of dominion1 and this is wickedly given the pretext of religion4 ,neither can anything be produced by sane men against these most firmly established reasons4 ,the ,gospel allows marriage to those to whom it is necessary4 ,nevertheless1 it does not compel those to marry who can be continent1 provided they be truly continent4 ,we hold that this liberty should also be conceded to the priests1 nor do we wish to compel any one by force to celibacy1 nor to dissolve marriages that have been contracted4 ,we have also indicated incidentally1 while we have recounted our arguments1 how the adversaries cavil at several of these2 and we have explained away these false accusations4 ,now we shall relate as briefly as possible with what important reasons they defend the law4 ,first1 they say that it has been revealed by ,god4 ,you see the extreme impudence of these sorry fellows4 ,they dare to affirm that the law of perpetual celibacy has been divinely revealed1 although it is contrary to manifest testimonies of ,scripture1 which command that to avoid fornication each one should have his own wife1 #a ,cor4 #g1 #b2 which likewise forbid to dissolve marriages that have been contracted2 cf4 ,matt4 #f1 #cb2 #ai1 #f2 #a ,cor4 #g1 #bg4 ,what can the knaves say in reply8 ,and how dare they wantonly and shamelessly misapply the great1 most holy name of the divine ,majesty8 ,paul reminds us what an author such a law was to have when he calls it a doctrine of demons1 #a ,tim4 #d1 #a4 ,and the fruits show their author1 namely1 so many monstrous lusts and so many murders which are now committed under the pretext of that law as can be seen at ,rome4 ,the second argument of the adversaries is that the priests ought to be pure1 according to ,is4 #eb1 #aa3 ,be ye clean that bear the vessels of the ,lord4 ,and they cite many things to this effect4 ,this reason which they display we have above removed as especially specious4 ,for we have said that virginity without faith is not purity before ,god1 and marriage1 on account of faith1 is pure1 according to ,titus #a1 #af3 ,unto the pure all things are pure4 ,we have said also this1 that outward purity and the ceremonies of the ,law are not to be transferred hither1 because the ,gospel requires purity of heart1 and does not require the ceremonies of the ,law4 ,and it may occur that the heart of a husband1 as of ,abraham or ,jacob1 who were polygamists1 is purer and burns less with lusts than that of many virgins who are even truly continent4 ,but what ,isaiah says3 ,be ye clean that bear the vessels of the ,lord1 ought to be understood as referring to cleanness of heart and to the entire repentance4 ,besides1 the saints will know in the exercise of marriage how far it is profitable to restrain its use1 and as ,paul says1 #a ,thess4 #d1 #d1 to possess his vessel in sanctification4 ,lastly1 since marriage is pure1 it is rightly said to those who are not continent in celibacy that they should marry wives in order to be pure4 ,thus the same law3 ,be ye clean that bear the vessels of the ,lord1 commands that impure celibates become pure husbands impure unmarried priests become pure married priests4 ,the third argument is horrible1 namely1 that the marriage of priests is the heresy of ,jovinian4 ,fine-sounding words6 ,pity on our poor souls1 dear sirs2 proceed gently6 ,this is a new crime1 that marriage which ,god instituted in ,paradise is a heresy6 ,in that case all the world would be children of heretics4 ,in the time of ,jovinian the world did not as yet know the law concerning perpetual celibacy4 ,this our adversaries know very well4 ,therefore it is an impudent falsehood that the marriage of priests is the heresy of ,jovinian1 or that such marriage was then condemned by the ,church4 ,in such passages we can see what design the adversaries had in writing the ,confutation4 ,they judged that the ignorant would be thus most easily excited1 if they would frequently hear the reproach of heresy1 if they pretend that our cause had been dispatched and condemned by many previous decisions of the ,church4 ,thus they frequently cite falsely the judgment of the ,church4 ,because they are not ignorant of this1 they were unwilling to exhibit to us a copy of their ,apology1 lest this falsehood and these reproaches might be exposed4 ,our opinion1 however1 as regards the case of ,jovinian1 concerning the comparison of virginity and marriage1 we have expressed above4 ,for we do not make marriage and virginity equal1 although neither virginity nor marriage merits justification4 ,by such false arguments they defend a law that is godless and destructive to good morals4 ,by such reasons they set the minds of princes firmly against ,god's judgment the princes and bishops who believe this teaching will see whether their reasons will endure the test when the hour of death arrives1 in which ,god will call them to account as to why they have dissolved marriages1 and why they have tortured flogged and impaled and killed priests regardless of the cries1 wails1 and tears of so many widows and orphans4 ,for do not doubt but that1 as the blood of dead ,abel cried out1 ,gen4 #d1 #aj1 so the blood of many good men against whom they have unjustly raged1 will also cry out4 ,and ,god will avenge this cruelty2 there you will discover how empty are these reasons of the adversaries1 and you will perceive that in ,god's judgment no calumnies against ,god's ,word remain standing1 as ,isaiah says1 #dj1 #f3 ,all flesh is grass1 and all the goodliness thereof is as the flower of the field that their arguments are straw and hay1 and ,god a consuming fire1 before whom nothing but ,god's ,word can abide1 #a ,pet4 #a1 #bd4 ,whatever may happen1 our princes will be able to console themselves with the consciousness of right counsels1 because even though the priests would have done wrong in contracting marriages1 yet this disruption of marriages1 these proscriptions1 and this cruelty are manifestly contrary to the will and ,word of ,god4 ,neither does novelty or dissent delight our princes1 but especially in a matter that is not doubtful more regard had to be paid to the ,word of ,god than to all other things4 ,part #bi ,article ,,xxiv 7,,xii73 ,of the ,mass4 ,at the outset we must again make the preliminary statement that we do not abolish the ,mass1 but religiously maintain and defend it4 ,for among us masses are celebrated every ,lord's ,day and on the other festivals1 in which the ,sacrament is offered to those who wish to use it1 after they have been examined and absolved4 ,and the usual public ceremonies are observed1 the series of lessons of prayers1 vestments1 and other like things4 ,the adversaries have a long declamation concerning the use of the ,latin language in the ,mass1 in which they absurdly trifle as to how it profits what a great merit is achieved by an unlearned hearer to hear in the faith of the ,church a ,mass which he does not understand4 ,they evidently imagine that the mere work of hearing is a service1 that it profits without being understood4 ,we are unwilling to malignantly pursue these things1 but we leave them to the judgment of the reader4 ,we mention them only for the purpose of stating in passing1 that also among us the ,latin lessons and prayers are retained4 ,since ceremonies1 however1 ought to be observed both to teach men ,scripture1 and that those admonished by the ,word may conceive faith and fear of ,god1 and obtain comfort and thus also may pray 7for these are the designs of ceremonies 71 we retain the ,latin language on account of those who are learning and understand ,latin1 and we mingle with it ,german hymns1 in order that the people also may have something to learn1 and by which faith and fear may be called forth4 ,this custom has always existed in the churches4 ,for although some more frequently1 and others more rarely1 introduced ,german hymns1 nevertheless the people almost everywhere sang something in their own tongue4 ,therefore1 this is not such a new departure4 ,it has1 however1 nowhere been written or represented that the act of hearing lessons not understood profits men1 or that ceremonies profit1 not because they teach or admonish1 but ex opere operato1 because they are thus performed or are looked upon4 ,away with such pharisaic opinions6 ,ye sophists ought to be heartily ashamed of such dreams6 ,the fact that we hold only ,public or ,common ,mass at which the people also commune1 not ,private ,mass is no offense against the ,church catholic4 ,for in the ,greek churches even to-day private ,masses are not held1 but there is only a public ,mass1 and that on the ,lord's ,day and festivals4 ,in the monasteries daily ,mass is held1 but this is only public4 ,these are the traces of former customs4 ,for nowhere do the ancient writers before ,gregory make mention of private ,masses4 ,we now omit noticing the nature of their origin4 ,it is evident that after the mendicant monks began to prevail1 from most false opinions and on account of gain they were so increased that all good men for a long time desired some limit to this thing4 ,although ,st4 ,francis wished to provide aright for this matter1 as he decided that each fraternity should be content with a single common ,mass daily1 afterwards this was changed1 either by superstition or for the sake of gain4 ,thus1 where it is of advantage1 they themselves change the institutions of the ,fathers2 and afterwards they cite against us the authority of the ,fathers4 ,epiphanius writes that in ,asia the ,communion was celebrated three times a week1 and that there were no daily ,masses4 ,and indeed he says that this custom was handed down from the apostles4 ,for he speaks thus3 ,assemblies for ,communion were appointed by the apostles to be held on the fourth day1 on ,sabbath eve1 and the ,lord's ,day4 ,moreover1 although the adversaries collect many testimonies on this topic to prove that the ,mass is a sacrifice1 yet this great tumult of words will be quieted when the single reply is advanced that this line of authorities1 reasons and testimonies1 however long1 does not prove that the ,mass confers grace er opere operato1 or that1 when applied on behalf of others1 it merits for them the remission of venial and mortal sins1 of guilt and punishment4 ,this one reply overthrows all objections of the adversaries1 not only in this ,confutation1 but in all writings which they have published concerning the ,mass4 ,and this is the issue the principal question of the case of which our readers are to be admonished1 as ,aeschines admonished the judges that just as boxers contend with one another for their position1 so they should strive with their adversary concerning the controverted point1 and not permit him to wander beyond the case4 ,in the same manner our adversaries ought to be here compelled to speak on the subject presented4 ,and when the controverted point has been thoroughly understood1 a decision concerning the arguments on both sides will be very easy4 ,for in our ,confession we have shown that we hold that the ,lord's ,supper does not confer grace ex opere operato1 and that1 when applied on behalf of others1 alive or dead1 it does not merit for them ex opere operato the remission of sins1 of guilt or of punishment4 ,and of this position a clear and firm proof exists in that it is impossible to obtain the remission of our sins on account of our own work ex opere operato even when there is not a good thought in the heart1 but the terrors of sin and death must be overcome by faith when we comfort our hearts with the knowledge of ,christ1 and believe that for ,christ's sake we are forgiven1 and that the merits and righteousness of ,christ are granted us1 ,rom4 #e1 #a3 ,being justified by faith1 we have peace4 ,these things are so sure and so firm that they can stand against all the gates of hell4 ,if we are to say only as much as is necessary1 the case has already been stated4 ,for no sane man can approve that pharisaic and heathen opinion concerning the opus operatum4 ,and nevertheless this opinion inheres in the people1 and has increased infinitely the number of masses4 ,for masses are purchased to appease ,god's wrath1 and by this work they wish to obtain the remission of guilt and of punishment2 they wish to procure whatever is necessary in every kind of life health riches1 prosperity1 and success in business4 ,they wish even to liberate the dead4 ,monks and sophists have taught this pharisaic opinion in the ,church4 ,but although our case has already been stated1 yet1 because the adversaries foolishly pervert many passages of ,scripture to the defense of their errors1 we shall add a few things on this topic4 ,in the ,confutation they have said many things concerning sacrifice1 although in our ,confession we purposely avoided this term on account of its ambiguity4 ,we have set forth what those persons whose abuses we condemn now understand as a sacrifice4 ,now1 in order to explain the passages of ,scripture that have been wickedly perverted1 it is necessary in the beginning to set forth what a sacrifice is4 ,already for an entire period of ten years the adversaries have published almost infinite volumes concerning sacrifice1 and yet not one of them thus far has given a definition of sacrifice4 ,they only seize upon the name sacrifices either from the ,scriptures or the ,fathers and where they find it in the ,concordances of the ,bible apply it here1 whether it fits or not4 ,afterward they append their own dreams1 as though indeed a sacrifice signifies whatever pleases them4 ,part #cj ,what a ,sacrifice ,is1 and ,what ,are the ,species of ,sacrifice4 ,now1 lest we plunge blindly into this business1 we must indicate1 in the first place1 a distinction as to what is1 and what is not1 a sacrifice4 ,to know this is expedient and good for all ,christians4 ,socrates1 in the ,phaedrus of ,plato1 says that he is especially fond of divisions1 because without these nothing can either be explained or understood in speaking1 and if he discovers any one skilful in making divisions1 he says that he attends and follows his footsteps as those of a god4 ,and he instructs the one dividing to separate the members in their very joints1 lest1 like an unskilful cook1 he break to pieces some member4 ,but the adversaries wonderfully despise these precepts1 and1 according to ,plato1 are truly kakoi mageiroi 7poor butchers71 since they break the members of sacrifice1 as can be understood when we have enumerated the species of sacrifice4 ,theologians are rightly accustomed to distinguish between a ,sacrament and a sacrifice4 ,therefore let the genus comprehending both of these be either a ceremony or a sacred work4 ,a ,sacrament is a ceremony or work in which ,god presents to us that which the promise annexed to the ceremony offers2 as ,baptism is a work1 not which we offer to ,god but in which ,god baptizes us1 i4e41 a minister in the place of ,god2 and ,god here offers and presents the remission of sins1 etc41 according to the promise1 ,mark #af1 #af3 ,he that believeth and is baptized shall be saved4 ,a sacrifice1 on the contrary1 is a ceremony or work which we render ,god in order to afford ,him honor4 ,moreover1 the proximate species of sacrifice are two1 and there are no more4 ,one is the propitiatory sacrifice1 i4e41 a work which makes satisfaction for guilt and punishment1 i4e41 one that reconciles ,god1 or appeases ,god's wrath1 or which merits the remission of sins for others4 ,the other species is the eucharistic sacrifice1 which does not merit the remission of sins or reconciliation1 but is rendered by those who have been reconciled1 in order that we may give thanks or return gratitude for the remission of sins that has been received1 or for other benefits received4 ,these two species of sacrifice we ought especially to have in view and placed before the eyes in this controversy1 as well as in many other discussions2 and especial care must be taken lest they be confounded4 ,but if the limits of this book would suffer it1 we would add the reasons for this division4 ,for it has many testimonies in the ,epistle to the ,hebrews and elsewhere4 ,and all ,levitical sacrifices can be referred to these members as to their own homes genera4 ,for in the ,law certain sacrifices were named propitiatory on account of their signification or similitude2 not because they merited the remission of sins before ,god1 but because they merited the remission of sins according to the righteousness of the ,law1 in order that those for whom they were made might not be excluded from that commonwealth from the people of ,israel4 ,therefore they were called sin-offerings and burnt offerings for a trespass4 ,whereas the eucharistic sacrifices were the oblation1 the drink-offering1 thank-offerings1 first-fruits1 tithes4 ,thus there have been in the ,law emblems of the true sacrifice4 ,but in fact there has been only one propitiatory sacrifice in the world1 namely1 the death of ,christ1 as the ,epistle to the ,hebrews teaches1 which says1 #aj1 #d3 ,it is not possible that the blood of bulls and of goats should take away sins4 ,and a little after1 of the obedience and will of ,christ1 v4 #aj3 ,by the which will we are sanctified by the offering of the body of ,jesus ,christ once for all4 ,and ,isaiah interprets the ,law1 in order that we may know that the death of ,christ is truly a satisfaction for our sins1 or expiation1 and that the ceremonies of the ,law are not1 wherefore he says1 #ec1 #aj3 ,when ,thou shalt make ,his soul an offering for sin1 ,he will see ,his seed1 etc4 ,for the word employed here1 'shm1 signifies a victim for transgression2 which signified in the ,law that a certain ,victim was to come to make satisfaction for our sins and reconcile ,god in order that men might know that ,god wishes to be reconciled to us1 not on account of our own righteousnesses1 but on account of the merits of another1 namely1 of ,christ4 ,paul interprets the same word 'shm as sin1 ,rom4 #h1 #c3 ,for sin 7,god7 condemned sin1 i4e41 ,he punished sin for sin1 i4e41 by a ,victim for sin4 ,the significance of the word can be the more easily understood from the customs of the heathen1 which1 we see1 have been received from the misunderstood expressions of the ,fathers4 ,the ,latins called a victim that which in great calamities1 where ,god seemed to be especially enraged1 was offered to appease ,god's wrath1 a piaculum2 and they sometimes sacrificed human victims1 perhaps because they had heard that a human victim would appease ,god for the entire human race4 ,the ,greeks sometimes called them katharmata and sometimes peripsehmata4 ,isaiah and ,paul1 therefore1 mean that ,christ became a victim i4e41 an expiation1 that by ,his merits1 and not by our own1 ,god might be reconciled4 ,therefore let this remain established in the case namely1 that the death of ,christ alone is truly a propitiatory sacrifice4 ,for the ,levitical propitiatory sacrifices were so called only to signify a future expiation4 ,on account of a certain resemblance1 therefore1 they were satisfactions redeeming the righteousness of the ,law1 lest those persons who sinned should be excluded from the commonwealth4 ,but after the revelation of the ,gospel and after the true sacrifice has been accomplished they had to cease1 and because they had to cease in the revelation of the ,gospel1 they were not truly propitiations1 since the ,gospel was promised for this very reason1 namely1 to set forth a propitiation4 ,now the rest are eucharistic sacrifices which are called sacrifices of praise1 ,lev4 #c1 #a f42 #g1 #aa f42 ,ps4 #ef1 #ab f41 namely1 the preaching of the ,gospel1 faith1 prayer1 thanksgiving1 confession1 the afflictions of saints yea1 all good works of saints4 ,these sacrifices are not satisfactions for those making them1 or applicable on behalf of others1 so as to merit for these1 ex opere operato1 the remission of sins or reconciliation4 ,for they are made by those who have been reconciled4 ,and such are the sacrifices of the ,new ,testament1 as ,peter teaches1 #a4 ,ep4 #b1 #e3 ,an holy priesthood1 to offer up spiritual sacrifices4 ,spiritual sacrifices1 however1 are contrasted not only with those of cattle1 but even with human works offered ex opere operato1 because spiritual refers to the movements of the ,holy ,ghost in us4 ,paul teaches the same thing ,rom4 #ab1 #a3 ,present your bodies a living sacrifice1 holy1 acceptable1 which is your reasonable service4 ,reasonable service signifies1 however1 a service in which ,god is known and apprehended by the mind1 as happens in the movements of fear and trust towards ,god4 ,therefore it is opposed not only to the ,levitical service1 in which cattle are slain1 but also to a service in which a work is imagined to be offered ex opere operato4 ,the ,epistle to the ,hebrews1 #ac1 #ae1 teaches the same thing3 ,by ,him1 therefore1 let us offer the sacrifice of praise to ,god continually2 and he adds the interpretation1 that is1 the fruit of our lips1 giving thanks to ,his name4 ,he bids us offer praises1 i4e41 prayer1 thanksgiving1 confession1 and the like4 ,these avail not ex opere operato1 but on account of faith4 ,this is taught by the clause3 ,by ,him let us offer1 i4e41 by faith in ,christ4 ,in short1 the worship of the ,new ,testament is spiritual1 i4e41 it is the righteousness of faith in the heart and the fruits of faith4 ,it accordingly abolishes the ,levitical services4 ,in the ,new ,testament no offering avails ex opere operato1 sine bono motu utentis1 i4e4 on account of the work1 without a good thought in the heart4 ,and ,christ says1 ,john #d1 #bc4 #bd3 ,true worshipers shall worship the ,father in spirit and in truth1 for the ,father seeketh such to worship ,him4 ,god is a ,spirit2 and they that worship ,him must worship ,him in spirit and in truth that is from the heart1 with heartfelt fear and cordial faith4 ,this passage clearly condemns as absolutely devilish1 pharisaical1 and antichristian opinions concerning sacrifices which they imagine1 avail ex opere operato1 and teaches that men ought to worship in spirit i4e41 with the dispositions of the heart and by faith4 ,the ,jews also did not understand their ceremonies aright1 and imagined that they were righteous before ,god when they had wrought works ex opere operato4 ,against this the prophets contend with the greatest earnestness4 ,accordingly1 the prophets also in the ,old ,testament condemn the opinion of the people concerning the opus operatum and teach the righteousness and sacrifices of the ,spirit4 ,jer4 #g1 #bb4 #bc3 ,for ,i spake not unto your fathers1 nor commanded them1 in the day that ,i brought them out of the land of ,egypt1 concerning burnt offerings or sacrifices2 but this thing commanded ,i them1 saying1 ,obey ,my voice1 and ,i will be your ,god1 etc4 ,how do we suppose that the ,jews received this arraignment1 which seems to conflict openly with ,moses8 ,for it was evident that ,god had given the fathers commands concerning burnt offerings and victims4 ,but ,jeremiah condemns the opinion concerning sacrifices which ,god had not delivered namely1 that these services should please ,him ex opere operato4 ,but he adds concerning faith that ,god had commanded this3 ,hear ,me1 i4e41 believe ,me that ,i am your ,god2 that ,i wish to become thus known when ,i pity and aid2 neither have ,i need of your victims2 believe that ,i wish to be ,god the ,justifier and ,savior1 not on account of works1 but on account of ,my word and promise1 truly and from the heart seek and expect aid from ,me4 ,ps4 #ej1 #ac4 #ae1 which rejects the victims and requires prayer1 also condemns the opinion concerning the opus operatum3 ,will ,i eat the flesh of bulls8 etc4 7,call upon ,me in the day of trouble2 ,i will deliver thee1 and thou shalt glorify ,me4 ,the ,psalmist testifies that this is true service1 that this is true honor1 if we call upon ,him from the heart4 ,likewise ,ps4 #dj1 #f3 ,sacrifice and offering ,thou didst not desire2 mine ears hast ,thou opened1 i4e41 ,thou hast offered to me ,thy ,word that ,i might hear it1 and ,thou dost require that ,i believe ,thy ,word and ,the promises1 that ,thou truly desirest to pity1 to bring aid1 etc4 ,likewise ,ps4 #ea1 #af4 #ag3 ,thou delightest not in burnt offering4 ,the sacrifices of ,god are a broken spirit2 a broken and a contrite heart1 ,o ,god1 ,thou wilt not despise4 ,likewise ,ps4 #d1 #e3 ,offer the sacrifices of righteousness1 and put your trust hope1 ,v4 in the ,lord4 ,he bids us hope1 and says that this is a righteous sacrifice1 signifying that other sacrifices are not true and righteous sacrifices4 ,and ,ps4 #aaf1 #ag3 ,i will offer to ,thee the sacrifices of thanksgiving1 and will call upon the name of the ,lord ,they call invocation a sacrifice of thanksgiving4 ,but ,scripture is full of such testimonies as teach that sacrifices ex opere operato do not reconcile ,god4 ,accordingly the ,new ,testament1 since ,levitical services have been abrogated1 teaches that new and pure sacrifices will be made1 namely1 faith1 prayer1 thanksgiving1 confession1 and the preaching of the ,gospel1 afflictions on account of the ,gospel1 and the like4 ,and of these sacrifices ,malachi speaks1 #a1 #aa3 ,from the rising of the sun even unto the going down of the same ,my name shall be great among the ,gentiles2 and in every place incense shall be offered unto ,my name and a pure offering4 ,the adversaries perversely apply this passage to the ,mass1 and quote the authority of the ,fathers4 ,a reply1 however1 is easy1 for even if it spoke most particularly of the ,mass1 it would not follow that the ,mass justifies ex opere operato1 or that when applied to others1 it merits the remission of sins1 etc4 ,the prophet says nothing of those things which the monks and sophists impudently fabricate4 ,besides1 the very words of the prophet express his meaning4 ,for they first say this1 namely1 that the name of the ,lord will be great4 ,this is accomplished by the preaching of the ,gospel4 ,for through this the name of ,christ is made known1 and the mercy of the ,father1 promised in ,christ is recognized4 ,the preaching of the ,gospel produces faith in those who receive the ,gospel4 ,they call upon ,god1 they give thanks to ,god1 they bear afflictions for their confession1 they produce good works for the glory of ,christ4 ,thus the name of the ,lord becomes great among the ,gentiles4 ,therefore incense and a pure offering signify not a ceremony ex opere operato not the ceremony of the ,mass alone1 but all those sacrifices through which the name of the ,lord becomes great1 namely1 faith1 invocation1 the preaching of the ,gospel1 confession1 etc4 ,and if any one would have this term embrace the ceremony of the ,mass1 we readily concede it1 provided he neither understands the ceremony alone1 nor teaches that the ceremony profits ex opere operato4 ,for just as among the sacrifices of praise1 i4e41 among the praises of ,god1 we include the preaching of the ,word so the reception itself of the ,lord's ,supper can be praise or thanksgiving1 but it does not justify ex opere operato2 neither is it to be applied to others so as to merit for them the remission of sins4 ,but after a while we shall explain how even a ceremony is a sacrifice4 ,yet1 as ,malachi speaks of all the services of the ,new ,testament1 and not only of the ,lord's ,supper2 likewise1 as he does not favor the pharisaic opinion of the opus operatum1 he is not against us1 but rather aids us4 ,for he requires services of the heart1 through which the name of the ,lord becomes truly great4 ,another passage also is cited from ,malachi #c1 #c3 ,and ,he shall purify the sons of ,levi1 and purge them as gold and silver1 that they may offer unto the ,lord an offering of righteousness4 ,this passage clearly requires the sacrifices of the righteous1 and hence does not favor the opinion concerning the opus operatum4 ,but the sacrifices of the sons of ,levi i4e41 of those teaching in the ,new ,testament1 are the preaching of the ,gospel1 and the good fruits of preaching1 as ,paul says1 ,rom4 #ae1 #af3 ,ministering the ,gospel of ,god1 that the offering up of the ,gentiles might be acceptable1 being sanctified by the ,holy ,ghost1 i4e41 that the ,gentiles might be offerings acceptable to ,god by faith1 etc4 ,for in the ,law the slaying of victims signified both the death of ,christ and the preaching of the ,gospel1 by which this oldness of flesh should be mortified1 and the new and eternal life be begun in us4 ,but the adversaries everywhere perversely apply the name sacrifice to the ceremony alone4 ,they omit the preaching of the ,gospel1 faith1 prayer1 and similar things1 although the ceremony has been established on account of these1 and the ,new ,testament ought to have sacrifices of the heart1 and not ceremonials for sin that are to be performed after the manner of the ,levitical priesthood4 ,they cite also the daily sacrifice 7cf4 ,ex4 #bi1 #ch f42 ,dan4 #h1 ll f41 #ab1 #aa71 that1 just as in the ,law there was a daily sacrifice1 so the ,mass ought to be a daily sacrifice of the ,new ,testament4 ,the adversaries have managed well if we permit ourselves to be overcome by allegories4 ,it is evident1 however1 that allegories do not produce firm proofs that in matters so highly important before ,god we must have a sure and clear word of ,god1 and not introduce by force obscure and foreign passages1 such uncertain explanations do not stand the test of ,god's judgment4 ,although we indeed readily suffer the ,mass to be understood as a daily sacrifice1 provided that the entire ,mass be understood1 i4e41 the ceremony with the preaching of the ,gospel1 faith1 invocation1 and thanksgiving4 ,for these joined together are a daily sacrifice of the ,new ,testament1 because the ceremony of the ,mass1 or the ,lord's ,supper was instituted on account of these things1 neither is it to be separated from these4 ,paul says accordingly1 #a ,cor4 #aa1 #bf3 ,as often as ye eat this bread and drink this cup1 ye do show the ,lord's death till ,he come4 ,but it in no way follows from this ,levitical type that a ceremony justifying ex opere operato is necessary1 or ought to be applied on behalf of others1 that it may merit for them the remission of sins4 ,and the type aptly represents not only the ceremony1 but also the preaching of the ,gospel4 ,in ,num4 #bh1 #d f4 three parts of that daily sacrifice are represented1 the burning of the lamb1 the libation1 and the oblation of wheat flour4 ,the ,law had pictures or shadows of future things4 ,accordingly1 in this spectacle ,christ and the entire worship of the ,new ,testament are portrayed4 ,the burning of the lamb signifies the death of ,christ4 ,the libation signifies that everywhere in the entire world1 by the preaching of the ,gospel1 believers are sprinkled with the blood of that ,lamb1 i4e41 sanctified1 as ,peter says1 #a4 ,ep4 #a1 #b3 ,through sanctification of the ,spirit1 unto obedience and sprinkling of the blood of ,jesus ,christ4 ,the oblation of wheat flour signifies faith1 prayer1 and thanksgiving in hearts4 ,as1 therefore1 in the ,old ,testament1 the shadow is perceived1 so in the ,new the thing signified should be sought1 and not another type1 as sufficient for a sacrifice4 ,therefore1 although a ceremony is a memorial of ,christ's death1 nevertheless it alone is not the daily sacrifice2 but the memory itself is the daily sacrifice1 i4e41 preaching and faith1 which truly believes that1 by the death of ,christ1 ,god has been reconciled4 ,a libation is required1 i4e41 the effect of preaching1 in order that1 being sprinkled by the ,gospel with the blood of ,christ1 we may be sanctified1 as those put to death and made alive4 ,oblations also are required1 i4e41 thanksgiving1 confessions1 and afflictions4 ,thus the pharisaic opinion of the opus operatum being cast aside1 let us understand that spiritual worship and a daily sacrifice of the heart are signified1 because in the ,new ,testament the substance of good things should be sought for as ,paul says3 ,in the ,old ,testament is the shadow of things to come but the body and the truth is in ,christ1 i4e41 the ,holy ,ghost1 mortification1 and quickening4 ,from these things it is sufficiently apparent that the type of the daily sacrifice testifies nothing against us1 but rather for us1 because we seek for all the parts signified by the daily sacrifice4 ,we have clearly shown all the parts that belonged to the daily sacrifice in the law of ,moses1 that it must mean a true cordial offering1 not an opus operatum4 ,the adversaries falsely imagine that the ceremony alone is signified1 and not also the preaching of the ,gospel1 mortification1 and quickening of heart1 etc4 which is the best part of the ,mass1 whether they call it a sacrifice or anything else4 ,now1 therefore1 good men will be able to judge readily that the complaint against us that we abolish the daily sacrifice is most false4 ,experience shows what sort of ,antiochi they are who hold power in the ,church2 who under the pretext of religion assume to themselves the kingdom of the world1 and who rule without concern for religion and the teaching of the ,gospel2 who wage war like kings of the world1 and have instituted new services in the ,church4 ,for in the ,mass the adversaries retain only the ceremony1 and publicly apply this to sacrilegious gain4 ,afterward they feign that this work1 as applied on behalf of others1 merits for them grace and all good things4 ,in their sermons they do not teach the ,gospel1 they do not console consciences they do not show that sins are freely remitted for ,christ's sake1 but they set forth the worship of saints1 human satisfactions1 human traditions1 and by these they affirm that men are justified before ,god4 ,and although some of these traditions are manifestly godless1 nevertheless they defend them by violence4 ,if any preachers wish to be regarded more learned1 they treat of philosophical questions1 which neither the people nor even those who propose them understand4 ,lastly1 those who are more tolerable teach the ,law1 and say nothing concerning the righteousness of faith4 ,the adversaries in the ,confutation make a great ado concerning the desolation of churches1 namely1 that the altars stand unadorned1 without candles and without images4 ,these trifles they regard as ornaments to churches4 ,although it is not true that we abolish all such outward ornaments2 yet1 even if it were so1 ,daniel is not speaking of such things as are altogether external and do not belong to the ,christian ,church4 ,it is a far different desolation which ,daniel means1 #aa1 #ca2 #ab1 #aa1 namely1 ignorance of the ,gospel4 ,for the people1 overwhelmed by the multitude and variety of traditions and opinions1 were in no way able to embrace the sum of ,christian doctrine4 ,for the adversaries preach mostly of human ordinances1 whereby consciences are led from ,christ to confidence in their own works4 ,for who of the people ever understood the doctrine of repentance of which the adversaries treat8 ,and yet this is the chief topic of ,christian doctrine4 ,consciences were tormented by the enumeration of offenses and by satisfactions4 ,of faith by which we freely receive the remission of sins1 no mention whatever was made by the adversaries4 ,concerning the exercises of faith struggling with despair1 and the free remission of sins for ,christ's sake1 all the books and all the sermons of the adversaries were silent worse than worthless1 and1 moreover1 caused untold damage4 ,to these1 the horrible profanation of the masses and many other godless services in the churches were added4 ,this is the desolation which ,daniel describes4 ,on the contrary1 by the favor of ,god1 the priests among us attend to the ministry of the ,word1 teach the ,gospel concerning the blessings of ,christ1 and show that the remission of sins occurs freely for ,christ's sake4 ,this doctrine brings sure consolation to consciences4 ,the doctrine of the ,ten ,commandments and good works which ,god commands is also added4 ,the worth and use of the ,sacraments are declared4 ,but if the use of the ,sacrament would be the daily sacrifice1 nevertheless we would retain it rather than the adversaries1 because with them priests hired for pay use the ,sacrament4 ,with us there is a more frequent and more conscientious use4 ,for the people use it1 but after having first been instructed and examined4 ,for men are taught concerning the true use of the ,sacrament that it was instituted for the purpose of being a seal and testimony of the free remission of sins1 and that1 accordingly1 it ought to admonish alarmed consciences to be truly confident and believe that their sins are freely remitted4 ,since1 therefore1 we retain both the preaching of the ,gospel and the lawful use of the ,sacrament1 the daily sacrifice remains with us4 ,and if we must speak of the outward appearance1 attendance upon church is better among us than among the adversaries4 ,for the audiences are held by useful and clear sermons4 ,but neither the people nor the teachers have ever understood the doctrine of the adversaries4 ,there is nothing that so attaches people to the church as good preaching4 ,but our adversaries preach their people out of the churches2 for they teach nothing of the necessary parts of ,christian doctrine2 they narrate the legends of saints and other fables4 ,and the true adornment of the churches is godly1 useful1 and clear doctrine1 the devout use of the ,sacraments1 ardent prayer1 and the like4 ,candles1 golden vessels tapers1 altar-cloths1 images1 and similar adornments are becoming1 but they are not the adornment that properly belongs to the ,church4 ,but if the adversaries make worship consist in such matters1 and not in the preaching of the ,gospel1 in faith1 and the conflicts of faith they are to be numbered among those whom ,daniel describes as worshiping their ,god with gold and silver1 ,dan4 #aa1 #ch4 ,they quote also from the ,epistle to the ,hebrews1 #e1 #a3 ,every high priest taken from among men is ordained for men in things pertaining to ,god that he may offer both gifts and sacrifices for sins4 ,hence they conclude that1 since in the ,new ,testament there are high priests and priests1 it follows that there is also a sacrifice for sins4 ,this passage particularly makes an impression on the unlearned1 especially when the pomp of the priesthood the garments of ,aaron1 since in the ,old ,testament there were many ornaments of gold1 silver1 and purple and the sacrifices of the ,old ,testament are spread before the eyes4 ,this resemblance deceives the ignorant1 so that they judge that1 according to the same manner1 a ceremonial sacrifice ought to exist among us1 which should be applied on behalf of the sins of others1 just as in the ,old ,testament4 ,neither is the service of the masses and the rest of the polity of the ,pope anything else than false zeal in behalf of the misunderstood ,levitical polity4 ,they have not understood that the ,new ,testament is occupied with other matters1 and that1 if such ceremonies are used for the training of the young1 a limit must be fixed for them4 ,and although our belief has its chief testimonies in the ,epistle to the ,hebrews1 nevertheless the adversaries distort against us mutilated passages from this ,epistle1 as in this very passage1 where it is said that every high priest is ordained to offer sacrifices for sins4 ,scripture itself immediately adds that ,christ is ,high ,priest1 ,heb4 #e1 #e4 #f4 #aj4 ,the preceding words speak of the ,levitical priesthood1 and signify that the ,levitical priesthood was an image of the priesthood of ,christ4 ,for the ,levitical sacrifices for sins did not merit the remission of sins before ,god2 they were only an image of the sacrifice of ,christ1 which was to be the one propitiatory sacrifice1 as we have said above4 ,therefore the ,epistle is occupied to a great extent with the topic that the ancient priesthood and the ancient sacrifices were instituted not for the purpose of meriting the remission of sins before ,god or reconciliation1 but only to signify the future sacrifice of ,christ alone4 ,for in the ,old ,testament it was necessary for saints to be justified by faith derived from the promise of the remission of sins that was to be granted for ,christ's sake1 just as saints are also justified in the ,new ,testament4 ,from the beginning of the world it was necessary for all saints to believe that ,christ would be the promised offering and satisfaction for sins1 as ,isaiah teaches1 #ec1 #aj3 ,when ,thou shalt make ,his soul an offering for sin4 ,since1 therefore1 in the ,old ,testament1 sacrifices did not merit reconciliation1 unless by a figure 7for they merited civil reconciliation71 but signified the coming sacrifice1 it follows that ,christ is the only sacrifice applied on behalf of the sins of others4 ,therefore1 in the ,new ,testament no sacrifice is left to be applied for the sins of others1 except the one sacrifice of ,christ upon the cross4 ,they altogether err who imagine that ,levitical sacrifices merited the remission of sins before ,god1 and1 by this example in addition to the death of ,christ1 require in the ,new ,testament sacrifices that are to be applied on behalf of others4 ,this imagination absolutely destroys the merit of ,christ's passion and the righteousness of faith1 and corrupts the doctrine of the ,old and ,new ,testaments1 and instead of ,christ makes for us other mediators and propitiators out of the priests and sacrificers1 who daily sell their work in the churches4 ,therefore1 if any one would thus infer that in the ,new ,testament a priest is needed to make offering for sins1 this must be conceded only of ,christ4 ,and the entire ,epistle to the ,hebrews confirms this explanation4 ,and if1 in addition to the death of ,christ1 we were to seek for any other satisfaction to be applied for the sins of others and to reconcile ,god1 this would be nothing more than to make other mediators in addition to ,christ4 ,again1 as the priesthood of the ,new ,testament is the ministry of the ,spirit1 as ,paul teaches #b ,cor4 #c1 #f1 it1 accordingly1 has but the one sacrifice of ,christ1 which is satisfactory and applied for the sins of others4 ,besides it has no sacrifices like the ,levitical1 which could be applied ex opere operato on behalf of others1 but it tenders to others the ,gospel and the ,sacraments1 that by means of these they may conceive faith and the ,holy ,ghost and be mortified and quickened1 because the ministry of the ,spirit conflicts with the application of an opus operatum4 ,for1 unless there is personal faith and a life wrought by the ,holy ,spirit1 the opus operatum of another cannot render me godly nor save me4 ,for the ministry of the ,spirit is that through which the ,holy ,ghost is efficacious in hearts2 and therefore this ministry is profitable to others1 when it is efficacious in them1 and regenerates and quickens them4 ,this does not occur by the application ex opere operato of the work of another on behalf of others4 ,we have shown the reason why the ,mass does not justify ex opere operato1 and why1 when applied on behalf of others1 it does not merit remission1 because both conflict with the righteousness of faith4 ,for it is impossible that remission of sins should occur1 and the terrors of death and sin be overcome by any work or anything1 except by faith in ,christ1 according to ,rom4 #e1 #a3 ,being justified by faith1 we have peace4 ,in addition1 we have shown that the ,scriptures1 which are cited against us1 in no way favor the godless opinion of the adversaries concerning the opus operatum4 ,all good men among all nations can judge this4 ,therefore the error of ,thomas is to be rejected1 who wrote3 ,that the body of the ,lord1 once offered on the cross for original debt1 is continually offered for daily offenses on the altar in order that1 in this1 the ,church might have a service whereby to reconcile ,god to herself4 ,the other common errors are also to be rejected1 as1 that the ,mass ex opere operato confers grace upon one employing it2 likewise that when applied for others1 even for wicked persons1 provided they do not interpose an obstacle1 it merits for them the remission of sins1 of guilt and punishment4 ,all these things are false and godless1 and lately invented by unlearned monks1 and obscure the glory of ,christ's passion and the righteousness of faith4 ,and from these errors infinite others sprang1 as1 that the masses avail when applied for many1 just as much as when applied individually4 ,the sophists have particular degrees of merit1 just as money-changers have grades of weight for gold or silver4 ,besides they sell the ,mass1 as a price for obtaining what each one seeks3 to merchants1 that business may be prosperous2 to hunters1 that hunting may be successful1 and infinite other things4 ,lastly1 they apply it also to the dead2 by the application of the ,sacrament they liberate souls from the pains of purgatory2 although without faith the ,mass is of service not even to the living4 ,neither are the adversaries able to produce even one syllable from the ,scriptures in defense of these fables which they teach with great authority in the ,church1 neither do they have the testimonies of the ancient ,church nor of the ,fathers4 ,therefore they are impious and blind people who knowingly despise and trample under foot the plain truth of ,god4 ,part #ca ,what the ,fathers ,thought concerning ,sacrifice4 ,and since we have explained the passages of ,scripture which are cited against us1 we must reply also concerning the ,fathers4 ,we are not ignorant that the ,mass is called by the ,fathers a sacrifice2 but they do not mean that the ,mass confers grace ex opere operato1 and that1 when applied on behalf of others1 it merits for them the remission of sins1 of guilt and punishment4 ,where are such monstrous stories to be found in the ,fathers8 ,but they openly testify that they are speaking of thanksgiving4 ,accordingly they call it a eucharist4 ,we have said above1 however1 that a eucharistic sacrifice does not merit reconciliation1 but is made by those who have been reconciled1 just as afflictions do not merit reconciliation1 but are eucharistic sacrifices when those who have been reconciled endure them4 ,and this reply1 in general1 to the sayings of the ,fathers defends us sufficiently against the adversaries4 ,for it is certain that these figments concerning the merit of the opus operatum are found nowhere in the ,fathers4 ,but in order that the whole case may be the better understood1 we also shall state those things concerning the use of the ,sacrament which actually harmonize with the ,fathers and ,scripture4 ,part #cb ,some clever men imagine that the ,lord's ,supper was instituted for two reasons4 ,first1 that it might be a mark and testimony of profession1 just as a particular shape of hood is the sign of a particular profession4 ,then they think that such a mark was especially pleasing to ,christ1 namely1 a feast to signify mutual union and friendship among ,christians1 because banquets are signs of covenant and friendship4 ,but this is a secular view2 neither does it show the chief use of the things delivered by ,god2 it speaks only of the exercise of love1 which men1 however profane and worldly1 understand1 it does not speak of faith1 the nature of which few understand4 ,the ,sacraments are signs of ,god's will toward us1 and not merely signs of men among each other1 and they are right in defining that ,sacraments in the ,new ,testament are signs of grace4 ,and because in a sacrament there are two things1 a sign and the ,word1 the ,word1 in the ,new ,testament1 is the promise of grace added4 ,the promise of the ,new ,testament is the promise of the remission of sins1 as the text1 ,luke #bb1 #ai1 says3 ,this is ,my body1 which is given for you4 ,this cup is the ,new ,testament in ,my blood which is shed for many for the remission of sins4 ,therefore the ,word offers the remission of sins4 ,and a ceremony is1 as it were1 a picture or seal1 as ,paul1 ,rom4 #d1 #aa1 calls it1 of the ,word1 making known the promise4 ,therefore1 just as the promise is useless unless it is received by faith1 so a ceremony is useless unless such faith is added as is truly confident that the remission of sins is here offered4 ,and this faith encourages contrite minds4 ,and just as the ,word has been given in order to excite this faith1 so the ,sacrament has been instituted in order that the outward appearance meeting the eyes might move the heart to believe and strengthen faith4 ,for through these1 namely1 through ,word and ,sacrament1 the ,holy ,ghost works4 ,and such use of the ,sacrament1 in which faith quickens terrified hearts1 is a service of the ,new ,testament1 because the ,new ,testament requires spiritual dispositions1 mortification and quickening4 ,for according to the ,new ,testament the highest service of ,god is rendered inwardly in the heart4 ,and for this use ,christ instituted it1 since ,he commanded them thus to do in remembrance of ,him4 ,for to remember ,christ is not the idle celebration of a show not something that is accomplished only by some gestures and actions1 or one instituted for the sake of example1 as the memory of ,hercules or ,ulysses is celebrated in tragedies1 but it is to remember the benefits of ,christ and receive them by faith so as to be quickened by them4 ,psalm #aaa1 #d4 #e accordingly says3 ,he hath made ,his wonderful works to be remembered3 the ,lord is gracious and full of compassion4 ,he hath given meat unto them that fear ,him4 ,for it signifies that the will and mercy of ,god should be discerned in the ceremony4 ,but that faith which apprehends mercy quickens4 ,and this is the principal use of the ,sacrament1 in which it is apparent who are fit for the ,sacrament1 namely1 terrified consciences and how they ought to use it4 ,the sacrifice thank-offering or thanksgiving also is added4 ,for there are several ends for one object4 ,after conscience encouraged by faith has perceived from what terrors it is freed1 then indeed it fervently gives thanks for the benefit and passion of ,christ1 and uses the ceremony itself to the praise of ,god1 in order by this obedience to show its gratitude2 and testifies that it holds in high esteem the gifts of ,god4 ,thus the ceremony becomes a sacrifice of praise4 ,and the ,fathers1 indeed1 speak of a twofold effect1 of the comfort of consciences1 and of thanksgiving1 or praise4 ,the former of these effects pertains to the nature the right use of the ,sacrament2 the latter pertains to the sacrifice4 ,of consolation ,ambrose says3 ,go to ,him and be absolved1 because ,he is the remission of sins4 ,do you ask who ,he is8 ,hear ,him when ,he says1 ,john #f1 #ce3 ,i am the ,bread of life2 he that cometh to ,me shall never hunger2 and he that believeth on ,me shall never thirst4 ,this passage testifies that in the ,sacrament the remission of sins is offered2 it also testifies that this ought to be received by faith4 ,infinite testimonies to this effect are found in the ,fathers1 all of which the adversaries pervert to the opus operatum1 and to a work to be applied on behalf of others2 although the ,fathers clearly require faith1 and speak of the consolation belonging to every one1 and not of the application4 ,besides these1 expressions are also found concerning thanksgiving1 such as that most beautifully said by ,cyprian concerning those communing in a godly way4 ,piety1 says he1 in thanksgiving the ,bestower of such abundant blessing1 makes a distinction between what has been given and what has been forgiven1 i4e41 piety regards both what has been given and what has been forgiven1 i4e41 it compares the greatness of ,god's blessings and the greatness of our evils1 sin and death1 with each other1 and gives thanks1 etc4 ,and hence the term eucharist arose in the ,church4 ,nor indeed is the ceremony itself1 the giving of thanks ex opere operato1 to be applied on behalf of others1 in order to merit for them the remission of sins1 etc41 in order to liberate the souls of the dead4 ,these things conflict with the righteousness of faith1 as though1 without faith1 a ceremony can profit either the one performing it or others4 ,part #cc ,of the ,term ,mass4 ,the adversaries also refer us to philology4 ,from the names of the ,mass they derive arguments which do not require a long discussion4 ,for even though the ,mass be called a sacrifice1 it does not follow that it must confer grace ex opere operato1 or1 when applied on behalf of others1 merit for them the remission of sins1 etc4 ,leitourgia1 they say1 signifies a sacrifice1 and the ,greeks call the ,mass liturgy4 ,why do they here omit the old appellation synaxris1 which shows that the ,mass was formerly the communion of many8 ,but let us speak of the word liturgy4 ,this word done not properly signify a sacrifice1 but rather the public ministry1 and agrees aptly with our belief1 namely1 that one minister who consecrates tenders the body and blood of the lord to the rest of the people1 just as one minister who preaches tenders the ,gospel to the people1 as ,paul says1 #a ,cor4 #d1 #a3 ,let a man so account of us as of the ministers of ,christ and stewards of the mysteries of ,god1 i4e41 of the ,gospel and the ,sacraments4 ,and #b ,cor4 #e1 #bj3 ,we are ambassadors for ,christ as though ,god did beseech you by us2 we pray you in ,christ's stead1 ,be ye reconciled to ,god4 ,thus the term ,leitourgia agrees aptly with the ministry4 ,for it is an old word1 ordinarily employed in public civil administrations1 and signified to the ,greeks public burdens1 as tribute1 the expense of equipping a fleet1 or similar things1 as the oration of ,demosthenes1 ,,for ,,leptines1 testifies1 all of which is occupied with the discussion of public duties and immunities3 ,phehsei de anaxious tinas anthrohpous euromenous ateleian ekdedukenai tas leitourgias1 i4e43 ,he will say that some unworthy men1 having found an immunity1 have withdrawn from public burdens4 ,and thus they spoke in the time of the ,romana1 as the rescript of ,pertinax1 ,de ,iure ,immunitatis1 l4 ,semper1 shows3 ,ei kai meh pasohn leitourgiohn tous pateras ho tohn teknohn arithmos aneitai1 ,even though the number of children does not liberate parents from all public burdens4 ,and the ,commentary upon ,demosthenes states that leitourgia is a kind of tribute1 the expense of the games1 the expense of equipping vessels1 of attending to the gymnasia and similar public offices4 ,and ,paul in #b ,cor4 #i1 #ab employs it for a collection4 ,the taking of the collection not only supplies those things which are wanting to the saints1 but also causes them to give more thanks abundantly to ,god1 etc4 ,and in ,phil4 #b1 #be he calls ,epaphroditus a leitourgos1 one who ministered to my wants1 where assuredly a sacrificer cannot be understood4 ,but there is no need of more testimonies1 since examples are everywhere obvious to those reading the ,greek writers1 in whom leitourgia is employed for public civil burdens or ministries4 ,and on account of the diphthong1 grammarians do not derive it from liteh1 which signifies prayers1 but from public goods1 which they call leita1 so that leitourgeoh means1 ,i attend to1 ,i administer public goods4 ,ridiculous is their inference that1 since mention is made in the ,holy ,scriptures of an altar1 therefore the ,mass must be a sacrifice2 for the figure of an altar is referred to by ,paul only by way of comparison4 ,and they fabricate that the ,mass has been so called from mzbh1 an altar4 ,what need is there of an etymology so far fetched1 unless it be to show their knowledge of the ,hebrew language8 ,what need is there to seek the etymology from a distance1 when the term ,mass is found in ,deut4 #af1 #aj1 where it signifies the collections or gifts of the people1 not the offering of the priest8 ,for individuals coming to the celebration of the ,passover were obliged to bring some gift as a contribution4 ,in the beginning the ,christians also retained this custom4 ,coming together they brought bread1 wine1 and other things1 as the ,canons of the ,apostles testify4 ,thence a part was taken to be consecrated2 the rest was distributed to the poor4 ,with this custom they also retained ,mass as the name of the contributions4 ,and on account of such contributions it appears also that the ,mass was elsewhere called agapeh1 unless one would prefer that it was so called on account of the common feast4 ,but let us omit these trifles4 ,for it is ridiculous that the adversaries should produce such trifling conjectures concerning a matter of such great importance4 ,for although the ,mass is called an offering1 in what does the term favor the dreams concerning the opus operatum1 and the application which1 they imagine1 merits for others the remission of sins8 ,and it can be called an offering for the reason that prayers1 thanksgivings1 and the entire worship are there offered1 as it is also called a eucharist4 ,but neither ceremonies nor prayers profit ex opere operato1 without faith4 ,although we are disputing here not concerning prayers1 but particularly concerning the ,lord's ,supper4 ,here you can see what rude asses our adversaries are4 ,they say that the term missa is derived from the term misbeach1 which signifies an altar2 hence we are to conclude that the ,mass is a sacrifice2 for sacrifices are offered on an altar4 ,again1 the word liturgia1 by which the ,greeks call the ,mass1 is also to denote a sacrifice4 ,this claim we shall briefly answer4 ,all the world sees that from such reasons this heathenish and antichristian error does not follow necessarily1 that the ,mass benefits ex opere operato sine bono motu utentis4 ,therefore they are asses1 because in such a highly important matter they bring forward such silly things4 ,nor do the asses know any grammar4 ,for missa and liturgia do not mean sacrifice4 ,missa1 in ,hebrew1 denotes a joint contribution4 ,for this may have been a custom among ,christians1 that they brought meat and drink for the benefit of the poor to their assemblies4 ,this custom was derived from the ,jews1 who had to bring such contributions on their festivals1 these they called missa4 ,likewise1 liturgia1 in ,greek1 really denotes an office in which a person ministers to the congregation4 ,this is well applied to our teaching1 because with us the priest1 as a common servant of those who wish to commune1 ministers to them the holy ,sacrament4 ,some think that missa is not derived from the ,hebrew1 but signifies as much as remissio the forgiveness of sin4 ,for1 the communion being ended1 the announcement used to be made3 ,ite1 missa est3 ,depart1 you have forgiveness of sins4 ,they cite1 as proof that this is so1 the fact that the ,greeks used to say3 ,lais ,aphesis 7laois aphsesis71 which also means that they had been pardoned4 ,if this were so1 it would be an excellent meaning1 for in connection with this ceremony forgiveness of sins must always be preached and proclaimed4 ,but the case before us is little aided1 no matter what the meaning of the word missa is4 ,the ,greek canon says also many things concerning the offering1 but it shows plainly that it is not speaking properly of the body and blood of the ,lord1 but of the whole service of prayers and thanksgivings4 ,for it says thus3 ,kai poiehson hemas axious genesthai tou prospserein soi deehseis kai hikesias kai thusias anaimaktous huper pantos laou4 ,when this is rightly understood1 it gives no offense4 ,for it prays that we be made worthy to offer prayers and supplications and bloodless sacrifices for the people4 ,for he calls even prayers bloodless sacrifices4 ,just as also a little afterward3 ,eti prospheromen soi tehn logikehn tautehn kai anaimakton latreian1 ,we offer1 he says this reasonable and bloodless service4 ,for they explain this inaptly who would rather interpret this of a reasonable sacrifice1 and transfer it to the very body of ,christ1 although the canon speaks of the entire worship1 and in opposition to the opus operatum ,paul has spoken of logikeh latreia reasonable service1 namely1 of the worship of the mind1 of fear1 of faith1 of prayer1 of thanksgiving1 etc4 ,part #cd ,of the ,mass for the ,dead4 ,our adversaries have no testimonies and no command from ,scripture for defending the application of the ceremony for liberating the souls of the dead1 although from this they derive infinite revenue4 ,nor1 indeed1 is it a light sin to establish such services in the ,church without the command of ,god and without the example of ,scripture1 and to apply to the dead the ,lord's ,supper1 which was instituted for commemoration and preaching among the living for the purpose of strengthening the faith of those who use the ceremony4 ,this is to violate the ,second ,commandment1 by abusing ,god's name4 ,for1 in the first place1 it is a dishonor to the ,gospel to hold that a ceremony ex opere operato1 without faith1 is a sacrifice reconciling ,god1 and making satisfaction for sins4 ,it is a horrible saying to ascribe as much to the work of a priest as to the death of ,christ4 ,again1 sin and death cannot be overcome unless by faith in ,christ1 as ,paul teaches1 ,rom4 #e1 #a3 ,being justified by faith1 we have peace with ,god1 and therefore the punishment of purgatory cannot be overcome by the application of the work of another4 ,now we shall omit the sort of testimonies concerning purgatory that the adversaries have3 what kinds of punishments they think there are in purgatory1 what grounds the doctrine of satisfactions has1 which we have shown above to be most vain4 ,we shall only present this in opposition3 ,it is certain that the ,lord's ,supper was instituted on account of the remission of guilt4 ,for it offers the remission of sins1 where it is necessary that guilt be truly understood4 ,for what consolation would we have if forgiveness of sin were here offered us1 and yet there would be no remission of guilt8 ,and nevertheless it does not make satisfaction for guilt1 otherwise the ,mass would be equal to the death of ,christ4 ,neither can the remission of guilt be received in any other way than by faith4 ,therefore the ,mass is not a satisfaction1 but a promise and ,sacrament that require faith4 ,and1 indeed1 it is necessary that all godly persons be seized with the most bitter grief shed tears of blood1 from anguish and sorrow if they consider that the ,mass has been in great part transferred to the dead and to satisfactions for punishments4 ,this is to banish the daily sacrifice from the ,church2 this is the kingdom of ,antiochus1 who transferred the most salutary promises concerning the remission of guilt and concerning faith to the most vain opinions concerning satisfactions2 this is to defile the ,gospel1 to corrupt the use of the ,sacraments4 ,these are the persons the real blasphemers whom ,paul has said1 #a ,cor4 #aa1 #bg1 to be guilty of the body and blood of the ,lord1 who have suppressed the doctrine concerning faith and the remission of sins1 and1 under the pretext of satisfactions1 have devoted the body and blood of the ,lord to sacrilegious gain4 ,and they will at some time pay the penalty for this sacrilege4 ,god will one day vindicate the ,second ,commandment1 and pour out a great1 horrible wrath upon them4 ,therefore we and all godly consciences should be on our guard against approving the abuses of the adversaries4 ,but let us return to the case4 ,since the ,mass is not a satisfaction1 either for punishment or for guilt1 ex opere operato1 without faith1 it follows that the application on behalf of the dead is useless4 ,nor is there need here of a longer discussion4 ,for it is evident that these applications on behalf of the dead have no testimonies from the ,scriptures4 ,neither is it safe1 without the authority of ,scripture1 to institute forms of worship in the ,church4 ,and if it will at any time be necessary1 we shall speak at greater length concerning this entire subject4 ,for why should we now contend with adversaries who understand neither what a sacrifice1 nor what a sacrament1 nor what remission of sins1 nor what faith is8 ,neither does the ,greek canon apply the offering as a satisfaction for the dead1 because it applies it equally for all the blessed patriarchs1 prophets1 apostles4 ,it appears therefore that the ,greeks make an offering as thanksgiving1 and do not apply it as satisfaction for punishments4 ,for1 of course1 it is not their intention to deliver the prophets and apostles from purgatory1 but only to offer up thanks along and together with them for the exalted eternal blessings that have been given to them and us4 ,although they speak1 moreover1 not of the offering alone of the body and blood of the ,lord1 but of the other parts of the ,mass1 namely1 prayers and thanksgiving4 ,for after the consecration they pray that it may profit those who partake of it1 they do not speak of others4 ,then they add3 ,eti prospheromen soi tehn logikehn tautehn latreian huper tohn en pistei anapausamenohn propatorohn1 paterohn1 patriarchohn1 prophertohn1 apostolohn1 etc4 ,yet we offer to you this reasonable service for those having departed in faith1 forefathers1 fathers1 patriarchs prophets1 apostles1 etc4 ,reasonable service1 however1 does not signify the offering itself1 but prayers and all things which are there transacted4 ,now1 as regards the adversaries' citing the ,fathers concerning the offering for the dead1 we know that the ancients speak of prayer for the dead1 which we do not prohibit1 but we disapprove of the application ex opere operato of the ,lord's ,supper on behalf of the dead4 ,neither do the ancients favor the adversaries concerning the opus operatum4 ,and even though they have the testimonies especially of ,gregory or the moderns1 we oppose to them the most clear and certain ,scriptures4 ,and there is a great diversity among the ,fathers4 ,they were men1 and could err and be deceived4 ,although if they would now become alive again1 and would see their sayings assigned as pretexts for the notorious falsehoods which the adversaries teach concerning the opus operatum1 they would interpret themselves far differently4 ,the adversaries also falsely cite against us the condemnation of ,aerius1 who1 they say was condemned for the reason that he denied that in the ,mass an offering is made for the living and the dead4 ,they frequently use this dexterous turn1 cite the ancient heresies and falsely compare our cause with these in order by this comparison to crush us4 ,the asses are not ashamed of any lies4 ,nor do they know who ,aerius was and what he taught4 ,epiphanius testifies that ,aerius held that prayers for the dead are useless4 ,with this he finds fault4 ,neither do we favor ,aerius1 but we on our part are contending with you who are defending a heresy manifestly conflicting with the prophets1 apostles and holy ,fathers1 namely1 that the ,mass justifies ex opere operato1 that it merits the remission of guilt and punishment even for the unjust1 to whom it is applied1 if they do not present an obstacle4 ,of these pernicious errors1 which detract from the glory of ,christ's passion1 and entirely overthrow the doctrine concerning the righteousness of faith1 we disapprove4 ,there was a similar persuasion of the godless in the ,law1 namely1 that they merited the remission of sins1 not freely by faith1 but through sacrifices ex opere operato4 ,therefore they increased these services and sacrifices1 instituted the worship of ,baal in ,israel1 and even sacrificed in the groves in ,judah4 ,therefore the prophets condemn this opinion1 and wage war not only with the worshipers of ,baal1 but also with other priests who1 with this godless opinion1 made sacrifices ordained by ,god4 ,but this opinion inheres in the world1 and always will inhere namely1 that services and sacrifices are propitiations4 ,carnal men cannot endure that alone to the sacrifice of ,christ the honor is ascribed that it is a propitiation1 because they do not understand the righteousness of faith1 but ascribe equal honor to the rest of the services and sacrifices4 ,just as1 therefore1 in ,judah among the godless priests a false opinion concerning sacrifices inhered1 just as in ,israel1 ,baalitic services continued1 and1 nevertheless1 a ,church of ,god was there which disapproved of godless services1 so ,baalitic worship inheres in the domain of the ,pope1 namely1 the abuse of the ,mass1 which they apply1 that by it they may merit for the unrighteous the remission of guilt and punishment4 ,and yet1 as ,god still kept ,his ,church1 i4e41 some saints1 in ,israel and ,judah1 so ,god still preserved ,his ,church1 i4e41 some saints1 under the ,papacy1 so that the ,christian ,church has not entirely perished4 ,and it seems that this ,baalitic worship will endure as long as the reign of the ,pope1 until ,christ will come to judge1 and by the glory of ,his advent destroy the reign of ,antichrist4 ,meanwhile all who truly believe the ,gospel that they may truly honor ,god and have a constant comfort against sins2 for ,god has graciously caused ,his ,gospel to shine1 that we might be warned and saved ought to condemn these wicked services1 devised1 contrary to ,god's command1 in order to obscure the glory of ,christ and the righteousness of faith4 ,we have briefly said these things of the ,mass in order that all good men in all parts of the world may be able to understand that with the greatest zeal we maintain the dignity of the ,mass and show its true use1 and that we have the most just reasons for dissenting from the adversaries4 ,and we would have all good men admonished not to aid the adversaries in the profanation of the ,mass lest they burden themselves with other men's sin4 ,it is a great cause and a great subject not inferior to the transaction of the prophet ,elijah1 who condemned the worship of ,baal4 ,we have presented a case of such importance with the greatest moderation1 and now reply without casting any reproach4 ,but if the adversaries will compel us to collect all kinds of abuses of the ,mass1 the case will not be treated with such forbearance4 ,part #ce ,article ,,xxvii 7,,xiii73 ,of ,monastic ,vows4 ,in the town of ,eisenach1 in ,thuringia1 there was1 to our knowledge1 a monk1 ,john ,hilten1 who1 thirty years ago1 was cast by his fraternity into prison because he had protested against certain most notorious abuses4 ,for we have seen his writings1 from which it can be well understood what the nature of his doctrine was that he was a ,christian1 and preached according to the ,scriptures4 ,and those who knew him testify that he was a mild old man1 and serious indeed1 but without moroseness4 ,he predicted many things1 some of which have thus far transpired1 and others still seem to impend which we do not wish to recite1 lest it may be inferred that they are narrated either from hatred toward one or from partiality to another4 ,but finally1 when1 either on account of his age or the foulness of the prison1 he fell into disease1 he sent for the guardian in order to tell him of his sickness2 and when the guardian1 inflamed with pharisaic hatred1 had begun to reprove the man harshly on account of his kind of doctrine1 which seemed to be injurious to the kitchen1 then1 omitting all mention of his sickness1 he said with a sigh that he was bearing these injuries patiently for ,christ's sake1 since he had indeed neither written nor taught anything which could overthrow the position of the monks1 but had only protested against some well-known abuses4 ,but another one he said1 will come in ,a4,d4 #aeaf1 who will destroy you1 neither will you be able to resist him4 ,this very opinion concerning the downward career of the power of the monks1 and this number of years1 his friends afterwards found also written by him in his commentaries1 which he had left1 concerning certain passages of ,daniel4 ,but although the outcome will teach how much weight should be given to this declaration1 yet there are other signs which threaten a change in the power of the monks1 that are no less certain than oracles4 ,for it is evident how much hypocrisy1 ambition1 avarice there is in the monasteries1 how much ignorance and cruelty among all the unlearned1 what vanity in their sermons and in devising continually new means of gaining money4 ,the more stupid asses the monks are1 the more stubborn1 furious bitter1 the more venomous asps they are in persecuting the truth and the ,word of ,god4 ,and there are other faults1 which we do not care to mention4 ,while they once were not jails or everlasting prisons1 but schools for ,christian instruction1 now they have degenerated1 as though from a golden to an iron age1 or as the ,platonic cube degenerates into bad harmonies1 which1 ,plato says brings destruction4 ,now this precious gold is turned to dross1 and the wine to water4 ,all the most wealthy monasteries support only an idle crowd1 which gluttonizes upon the public alms of the ,church4 ,christ1 however1 teaches concerning the salt that has lost its savor that it should be cast out and be trodden under foot1 ,matt4 #e1 #ac4 ,therefore the monks by such morals are singing their own fate requiem1 and it will soon be over with them4 ,and now another sign is added1 because they are in many places1 the instigators of the death of good men4 ,this blood of ,abel cries against them and ,these murders ,god undoubtedly will shortly avenge4 ,nor indeed do we find fault with all1 for we are of the opinion that there are here and there some good men in the monasteries who judge moderately concerning human and factitious services1 as some writers call them1 and who do not approve of the cruelty which the hypocrites among them exercise4 ,but we are now discussing the kind of doctrine which the composers of the ,confutation are now defending and not the question whether vows should be observed4 ,for we hold that lawful vows ought to be observed2 but whether these services merit the remission of sins and justification2 whether they are satisfactions for sins1 whether they are equal to ,baptism1 whether they are the observance of precepts and counsels2 whether they are evangelical perfection2 whether they have the merits of supererogation2 whether these merits1 when applied on behalf of others save them1 whether vows made with these opinions are lawful2 whether vows are lawful that are undertaken under the pretext of religion1 merely for the sake of the belly and idleness1 whether those are truly vows that have been extorted either from the unwilling or from those who on account of age were not able to judge concerning the kind of life1 whom parents or friends thrust into the monasteries that they might be supported at the public expense1 without the loss of private patrimony1 whether vows are lawful that openly tend to an evil issue1 either because on account of weakness they are not observed1 or because those who are in these fraternities are compelled to approve and aid the abuses of the ,mass1 the godless worship of saints1 and the counsels to rage against good men3 concerning these questions we are treating4 ,and although we have said very many things in the ,confession concerning such vows as even the canons of the ,popes condemn1 nevertheless the adversaries command that all things which we have produced be rejected4 ,for they have used these words4 ,and it is worth while to hear how they pervert our reasons1 and what they adduce to fortify their own cause4 ,accordingly1 we will briefly run over a few of our arguments1 and in passing1 explain away the sophistry of the adversaries in reference to them4 ,since1 however1 this entire cause has been carefully and fully treated by ,luther in the book to which he gave the title ,de ,votis ,monasticis1 we wish here to consider that book as reiterated4 ,first1 it is very certain that a vow is not lawful by which he who vows thinks that he merits the remission of sins before ,god1 or makes satisfaction before ,god for sins4 ,for this opinion is a manifest insult to the ,gospel1 which teaches that the remission of sins is freely granted us for ,christ's sake1 as has been said above at some length4 ,therefore we have correctly quoted the declaration of ,paul to the ,galatians1 ,gal4 #e1 #d3 ,christ is become of no effect unto you1 whosoever of you are justified by the ,law2 ye are fallen from grace4 ,those who seek the remission of sins not by faith in ,christ1 but by monastic works detract from the honor of ,christ1 and crucify ,christ afresh4 ,but hear1 hear how the composers of the ,confutation escape in this place6 ,they explain this passage of ,paul only concerning the ,law of ,moses1 and they add that the monks observe all things for ,christ's sake1 and endeavor to live the nearer the ,gospel in order to merit eternal life4 ,and they add a horrible peroration in these words3 ,wherefore those things are wicked that are here alleged against monasticism4 ,o ,christ1 how long wilt ,thou bear these reproaches with which our enemies treat ,thy ,gospel8 ,we have said in the ,confession that the remission of sins is received freely for ,christ's sake1 through faith4 ,if this is not the very voice of the ,gospel1 if it is not the judgment of the eternal ,father1 which ,thou who art in the bosom of the ,father hast revealed to the world1 we are justly blamed4 ,but ,thy death is a witness1 ,thy resurrection is a witness1 the ,holy ,ghost is a witness1 ,thy entire ,church is a witness1 that it is truly the judgment of the ,gospel that we obtain remission of sins1 not on account of our merits1 but on account of ,thee1 through faith4 ,when ,paul denies that by the ,law of ,moses men merit the remission of sins1 he withdraws this praise much more from human traditions1 and this he clearly testifies ,col4 #b1 #af4 ,if the ,law of ,moses1 which was divinely revealed1 did not merit the remission of sins1 how much less do these silly observances monasticism rosaries1 etc41 averse to the civil custom of life1 merit the remission of sins6 ,the adversaries feign that ,paul abolishes the ,law of ,moses1 and that ,christ succeeds in such a way that ,he does not freely grant the remission of sins1 but on account of the works of other laws1 if any are now devised4 ,by this godless and fanatical imagination they bury the benefit of ,christ4 ,then they feign that among those who observe this ,law of ,christ1 the monks observe it more closely than others1 on account of their hypocritical poverty1 obedience1 and chastity1 since indeed all these things are full of sham4 ,in the greatest abundance of all things they boast of poverty4 ,although no class of men has greater license than the monks who have masterfully decreed that they are exempt from obedience to bishops and princes1 they boast of obedience4 ,of celibacy we do not like to speak1 how pure this is in most of those who desire to be continent1 ,gerson indicates4 ,and how many of them desire to be continent not to mention the thoughts of their hearts8 ,of course1 in this sham life the monks live more closely in accordance with the ,gospel6 ,christ does not succeed ,moses in such a way as to remit sins on account of our works1 but so as to set ,his own merits and ,his own propitiation on our behalf against ,god's wrath that we may be freely forgiven4 ,now1 he who apart from ,christ's propitiation1 opposes his own merits to ,god's wrath1 and on account of his own merits endeavors to obtain the remission of sins1 whether he present the works of the ,mosaic ,law1 or of the ,decalog1 or of the rule of ,benedict1 or of the rule of ,augustine1 or of other rules1 annuls the promise of ,christ1 has cast away ,christ1 and has fallen from grace4 ,this is the verdict of ,paul4 ,but1 behold1 most clement ,emperor ,charles behold1 ye princes1 behold1 all ye ranks1 how great is the impudence of the adversaries6 ,although we have cited the declaration of ,paul to this effect1 they have written3 ,wicked are those things that are here cited against monasticism4 ,but what is more certain than that men obtain the remission of sins by faith for ,christ's sake8 ,and these wretches dare to call this a wicked opinion6 ,we do not at all doubt that if you had been advised of this passage1 you would have taken will take care that such blasphemy be removed from the ,confutation4 ,but since it has been fully shown above that the opinion is wicked1 that we obtain the remission of sins on account of our works1 we shall be briefer at this place4 ,for the prudent reader will easily be able to reason thence that we do not merit the remission of sins by monastic works4 ,therefore this blasphemy also is in no way to be endured which is read in ,thomas1 that the monastic profession is equal to ,baptism4 ,it is madness to make human tradition1 which has neither ,god's command nor promise1 equal to the ordinance of ,christ which has both the command and promise of ,god1 which contains the covenant of grace and of eternal life4 ,secondly4 ,obedience1 poverty1 and celibacy1 provided the latter is not impure1 are1 as exercises1 adiaphora in which we are not to look for either sin or righteousness4 ,and for this reason the saints can use these without impiety1 just as ,bernard1 ,franciscus1 and other holy men used them4 ,and they used them on account of bodily advantage1 that they might have more leisure to teach and to perform other godly offices1 and not that the works themselves are1 by themselves1 works that justify or merit eternal life4 ,finally they belong to the class of which ,paul says1 #a ,tim4 #d1 #h3 ,bodily exercise profiteth little4 ,and it is credible that in some places there are also at present good men1 engaged in the ministry of the ,word1 who use these observances without wicked opinions without hypocrisy and with the understanding that they do not regard their monasticism as holiness4 ,but to hold that these observances are services on account of which they are accounted just before ,god1 and through which they merit eternal life1 conflicts with the ,gospel concerning the righteousness of faith1 which teaches that for ,christ's sake righteousness and eternal life are granted us4 ,it conflicts also with the saying of ,christ1 ,matt4 #ae1 #i3 ,in vain do they worship ,me1 teaching for doctrines the commandments of men4 ,it conflicts also with this statement1 ,rom4 #ad1 #bc3 ,whatsoever is not of faith is sin4 ,but how can they affirm that they are services which ,god approves as righteousness before ,him when they have no testimony of ,god's ,word8 ,but look at the impudence of the adversaries6 ,they not only teach that these observances are justifying services1 but they add that these services are more perfect1 i4e4 meriting more the remission of sins and justification1 than do other kinds of life that they are states of perfection1 i4e41 holier and higher states than the rest1 such as marriage1 rulership4 ,and here many false and pernicious opinions concur4 ,they imagine that they are the most holy people who observe not only precepts and but also counsels that is1 the superior counsels1 which ,scripture issues concerning exalted gifts1 not by way of command but of advice4 ,afterwards these liberal men1 since they dream that they have the merits of supererogation1 sell these to others4 ,all these things are full of pharisaic vanity4 ,for it is the height of impiety to hold that they satisfy the ,decalog in such a way that merits remain1 while such precepts as these are accusing all the saints3 ,thou shalt love the ,lord1 thy ,god1 with all shine heart1 ,deut4 #f1 #e4 ,likewise3 ,thou shalt not covet1 ,rom4 #g1 #g4 ,for as the ,first ,commandment of ,god 7,thou shalt love the ,lord1 thy ,god1 with all thy heart and with all thy soul and with all thy mind 7 is higher than a man upon earth can comprehend as it is the highest theology1 from which all the prophets and all the apostles have drawn as from a spring their best and highest doctrines1 yea1 as it is such an exalted commandment1 according to which alone all divine service1 all honor to ,god1 every offering1 all thanksgiving in heaven and upon earth1 must be regulated and judged1 so that all divine service high and precious and holy though it appear if it be not in accordance with this commandment1 is nothing but husks and shells without a kernel1 yea1 nothing but filth and abomination before ,god2 which exalted commandment no saint whatever has perfectly fulfilled1 so that even ,noah and ,abraham1 ,david1 ,peter and ,paul acknowledged themselves imperfect and sinners3 it is an unheard-of1 pharisaic1 yea1 an actually diabolical pride for a sordid ,barefooted monk or any similar godless hypocrite to say1 yea1 preach and teach1 that he has observed and fulfilled the holy high commandment so perfectly1 and according to the demands and will of ,god has done so many good works1 that merit even superabounds to him4 ,yea1 dear hypocrites1 if the holy ,ten ,commandments and the exalted ,first ,commandment of ,god were fulfilled as easily as the bread and remnants are put into the sack6 ,they are shameless hypocrites with whom the world is plagued in this last time4 ,the prophet says1 ,ps4 #aaf1 #aa3 ,all men are liars1 i4e41 not thinking aright concerning ,god1 not fearing ,god sufficiently1 not believing ,him sufficiently4 ,therefore the monks falsely boast that in the observance of a monastic life the commandments are fulfilled1 and more is done than what is commanded that their good works and several hundredweights of superfluous1 superabundant holiness remain in store for them4 ,again1 this also is false1 namely1 that monastic observances are works of the counsels of the ,gospel4 ,for the ,gospel does not advise concerning distinctions of clothing and meats and the renunciation of property4 ,these are human traditions1 concerning all of which it has been said1 #a ,cor4 #h1 #h3 ,meat commendeth us not to ,god4 ,therefore they are neither justifying services nor perfection2 yea1 when they are presented covered with these titles1 they are mere doctrines of demons4 ,virginity is recommended1 but to those who have the gift1 as has been said above4 ,it is1 however1 a most pernicious error to hold that evangelical perfection lies in human traditions4 ,for thus the monks even of the ,mohammedans would be able to boast that they have evangelical perfection4 ,neither does it lie in the observance of other things which are called adiaphora1 but because the kingdom of ,god is righteousness and life in hearts1 ,rom4 #ad1 #ag1 perfection is growth in the fear of ,god1 and in confidence in the mercy promised in ,christ1 and in devotion to one's calling just as ,paul also describes perfection #b ,cor4 #c1 #ah3 ,we are changed from glory to glory1 even as by the ,spirit of the ,lord4 ,he does not say3 ,we are continually receiving another hood1 or other sandals1 or other girdles4 ,it is deplorable that in the ,church such pharisaic1 yea1 ,mohammedan expressions should be read and heard as1 that the perfection of the ,gospel of the kingdom of ,christ1 which is eternal life1 should be placed in these foolish observances of vestments and of similar trifles4 ,now hear our ,areopagites excellent teachers as to what an unworthy declaration they have recorded in the ,confutation4 ,thus they say3 ,it has been expressly declared in the ,holy ,scriptures that the monastic life merits eternal life if maintained by a due observance1 which by the grace of ,god any monk can maintain2 and1 indeed1 ,christ has promised this as much more abundant to those who have left home or brothers1 etc41 ,matt4 #ai1 #bi4 ,these are the words of the adversaries in which it is first said most impudently that it is expressed in the ,holy ,scriptures that a monastic life merits eternal life4 ,for where do the ,holy ,scriptures speak of a monastic life6 ,thus the adversaries plead their case thus men of no account quote the ,scriptures4 ,although no one is ignorant that the monastic life has recently been devised1 nevertheless they cite the authority of ,scripture1 and say1 too1 that this their decree has been expressly declared in the ,scriptures4 ,besides1 they dishonor ,christ when they say that by monasticism men merit eternal life4 ,god has ascribed not even to ,his ,law the honor that it should merit eternal life1 as ,he clearly says in ,ezek4 #bj1 #be3 ,i gave them also statutes that were not good1 and judgments whereby they should not live4 ,in the first place1 it is certain that a monastic life does not merit the remission of sins1 but we obtain this by faith freely1 as has been said above4 ,secondly1 for ,christ's sake1 through mercy1 eternal life is granted to those who by faith receive remission1 and do not set their own merits against ,god's judgment1 as ,bernard also says with very great force3 ,it is necessary first of all to believe that you cannot have the remission of sine unless by ,god's indulgence4 ,secondly1 that you can have no good work whatever1 unless ,he has given also this4 ,lastly1 that you can merit eternal life by no works1 unless this also is given freely4 ,the rest that follows to the same effect we have above recited4 ,moreover1 ,bernard adds at the end3 ,let no one deceive himself1 because if he will reflect well1 he will undoubtedly find that with ten thousand he cannot meet ,him namely1 ,god who cometh against him with twenty thousand4 ,since however1 we do not merit the remission of sins or eternal life by the works of the divine ,law1 but it is necessary to seek the mercy promised in ,christ1 much less is this honor of meriting the remission of sins or eternal life to be ascribed to monastic observances since they are mere human traditions4 ,thus those who teach that the monastic life merits the remission of sins or eternal life1 and transfer the confidence due ,christ to these foolish observances1 altogether suppress the ,gospel concerning the free remission of sins and the promised mercy in ,christ that is to be apprehended4 ,instead of ,christ they worship their own hoods and their own filth4 ,but since even they need mercy1 they act wickedly in fabricating works of supererogation1 and selling them their superfluous claim upon heaven to others4 ,we speak the more briefly concerning these subjects1 because from those things which we have said above concerning justification1 concerning repentance1 concerning human traditions1 it is sufficiently evident that monastic vows are not a price on account of which the remission of sins and life eternal are granted4 ,and since ,christ calls traditions useless services1 they are in no way evangelical perfection4 ,but the adversaries cunningly wish to appear as if they modify the common opinion concerning perfection4 ,they say that a monastic life is not perfection1 but that it is a state in which to acquire perfection4 ,it is prettily phrased6 ,we remember that this correction is found in ,gerson4 ,for it is apparent that prudent men1 offended by these immoderate praises of monastic life1 since they did not venture to remove entirely from it the praise of perfection1 have added the correction that it is a state in which to acquire perfection4 ,if we follow this1 monasticism will be no more a state of perfection than the life of a farmer or mechanic4 ,for these are also states in which to acquire perfection4 ,for all men1 in every vocation1 ought to seek perfection1 that is1 to grow in the fear of ,god in faith1 in love towards one's neighbor1 and similar spiritual virtues4 ,in the histories of the hermits there are examples of ,anthony and of others which make the various spheres of life equal4 ,it is written that when ,anthony asked ,god to show him what progress he was making in this kind of life1 a certain shoemaker in the city of ,alexandria was indicated to him in a dream to whom he should be compared4 ,the next day ,anthony came into the city1 and went to the shoemaker in order to ascertain his exercises and gifts1 and1 having conversed with the man1 heard nothing except that early in the morning he prayed in a few words for the entire state1 and then attended to his trade4 ,here ,anthony learned that justification is not to be ascribed to the kind of life which he had entered what ,god had meant by the revelation2 for we are justified before ,god not through this or that life1 but alone through faith in ,christ4 ,but although the adversaries now moderate their praises concerning perfection1 yet they actually think otherwise4 ,for they sell merits1 and apply them on behalf of others under the pretext that they are observing precepts and counsels1 hence they actually hold that they have superfluous merits4 ,but what is it to arrogate to one's self perfection1 if this is not8 ,again1 it has been laid down in the ,confutation that the monks endeavor to live more nearly in accordance with the ,gospel4 ,therefore it ascribes perfection to human traditions if they are living more nearly in accordance with the ,gospel by not having property1 being unmarried1 and obeying the rule in clothing1 meats1 and like trifles4 ,again1 the ,confutation says that the monks merit eternal life the more abundantly1 and quotes ,scripture1 ,matt4 #ai1 #bi3 ,every one that hath forsaken houses1 etc4 ,accordingly1 here1 too1 it claims perfection also for factitious religious rites4 ,but this passage of ,scripture in no way favors monastic life4 ,for ,christ does not mean that to forsake parents1 wife1 brethren1 is a work that must be done because it merits the remission of sins and eternal life4 ,yea1 such a forsaking is cursed4 ,for if any one forsakes parents or wife in order by this very work to merit the remission of sins or eternal life1 this is done with dishonor to ,christ4 ,there is1 moreover1 a twofold forsaking4 ,one occurs without a call1 without ,god's command2 this ,christ does not approve1 ,matt4 #ae1 #i4 ,for the works chosen by us are useless services4 ,but that ,christ does not approve this flight appears the more clearly from the fact that ,he speaks of forsaking wife and children4 ,we know1 however1 that ,god's commandment forbids the forsaking of wife and children4 ,the forsaking which occurs by ,god's command is of a different kind1 namely1 when power or tyranny compels us either to depart or to deny the ,gospel4 ,here we have the command that we should rather bear injury1 that we should rather suffer not only wealth1 wife1 and children1 but even life1 to be taken from us4 ,this forsaking ,christ approves1 and accordingly ,he adds3 ,for the ,gospel's sake1 ,mark #aj1 #bi1 in order to signify that ,he is speaking not of those who do injury to wife and children1 but who bear injury on account of the confession of the ,gospel4 ,for the ,gospel's sake we ought even to forsake our body4 ,here it would be ridiculous to hold that it would be a service to ,god to kill one's self1 and without ,god's command to leave the body4 ,so1 too1 it is ridiculous to hold that it is a service to ,god without ,god's command to forsake possessions1 friends1 wife1 children4 ,therefore it is evident that they wickedly distort ,christ's word to a monastic life4 ,unless perhaps the declaration that they receive a hundredfold in this life be in place here4 ,for very many become monks not on account of the ,gospel but on account of sumptuous living and idleness1 who find the most ample riches instead of slender patrimonies4 ,but as the entire subject of monasticism is full of shams1 so1 by a false pretext they quote testimonies of ,scripture1 and as a consequence they sin doubly1 i4e41 they deceive men1 and that1 too1 under the pretext of the divine name4 ,another passage is also cited concerning perfection ,matt4 #ai1 #ba3 ,if thou wilt be perfect1 go and sell that thou hast1 and give to the poor1 and come and follow ,me4 ,this passage has exercised many1 who have imagined that it is perfection to cast away possessions and the control of property4 ,let us allow the philosophers to extol ,aristippus1 who cast a great weight of gold into the sea4 ,cynics like ,diogenes1 who would have no house1 but lay in a tub1 may commend such heathenish holiness4 ,such examples pertain in no way to ,christian perfection4 ,christian holiness consists in much higher matters than such hypocrisy4 ,the division1 control and possession of property are civil ordinances1 approved by ,god's ,word in the commandment1 ,ex4 #bj1 #ae3 ,thou shalt not steal4 ,the abandonment of property has no command or advice in the ,scriptures4 ,for evangelical poverty does not consist in the abandonment of property1 but in not being avaricious1 in not trusting in wealth1 just as ,david was poor in a most wealthy kingdom4 ,therefore1 since the abandonment of property is merely a human tradition1 it is a useless service4 ,excessive also are the praises in the ,extravagant1 which says that the abdication of the ownership of all things for ,god's sake is meritorious and holy1 and a way of perfection4 ,and it is very dangerous to extol with such excessive praises a matter conflicting with political order4 ,when inexperienced people hear such commendations1 they conclude that it is unchristian to hold property whence many errors and seditions follow1 through such commendations ,muentzer was deceived1 and thereby many ,anabaptists were led astray4 ,but they say ,christ here speaks of perfection4 ,yea1 they do violence to the text who quote it mutilated4 ,perfection is in that which ,christ adds3 ,follow ,me4 ,an example of obedience in one's calling is here presented4 ,and as callings are unlike one is called to rulership1 a second to be father of a family1 a third to be a preacher1 so this calling does not belong to all1 but pertains properly to that person with whom ,christ there speaks1 just as the call of ,david to the kingdom1 and of ,abraham to slay his son1 are not to be imitated by us4 ,callings are personal1 just as matters of business themselves vary with times and persons2 but the example of obedience is general4 ,perfection would have belonged to that young man if he had believed and obeyed this vocation4 ,thus perfection with us is that every one with true faith should obey his own calling4 ,not that ,i should undertake a strange calling for which ,i have not the commission or command of ,god4 ,thirdly4 ,in monastic vows chastity is promised4 ,we have said above1 however1 concerning the marriage of priests1 that the law of nature or of ,god in men cannot be removed by vows or enactments4 ,and as all do not have the gift of continence1 many because of weakness are unsuccessfully continent4 ,neither1 indeed1 can any vows or any enactments abolish the command of the ,holy ,ghost #a ,cor4 #g1 #b3 ,to avoid fornication1 let every man have his own wife4 ,therefore this vow is not lawful in those who do not have the gift of continence1 but who are polluted on account of weakness4 ,concerning this entire topic enough has been said above1 in regard to which indeed it is strange1 since the dangers and scandals are occurring before men's eyes that the adversaries still defend their traditions contrary to the manifest command of ,god4 ,neither does the voice of ,christ move them1 who chides the ,pharisees1 ,matt4 #bc1 #ac f41 who had made traditions contrary to ,god's command4 ,fourthly4 ,those who live in monasteries are released from their vows by such godless ceremonies as of the ,mass applied on behalf of the dead for the sake of gain1 the worship of saints1 in which the fault is twofold1 both that the saints are put in ,christ's place1 and that they are wickedly worshiped1 just as the ,dominicasters invented the rosary of the ,blessed ,virgin1 which is mere babbling not less foolish than it is wicked1 and nourishes the most vain presumption4 ,then1 too1 these very impieties are applied only for the sake of gain4 ,likewise1 they neither hear nor teach the ,gospel concerning the free remission of sins for ,christ's sake1 concerning the righteousness of faith1 concerning true repentance1 concerning works which have ,god's command4 ,but they are occupied either in philosophic discussions or in the handing down of ceremonies that obscure ,christ4 ,we will not here speak of the entire service of ceremonies1 of the lessons1 singing1 and similar things1 which could be tolerated if they were regulated as regards number1 and if they would be regarded as exercises1 after the manner of lessons in the schools and preaching1 whose design is to teach the hearers1 and1 while teaching1 to move some to fear or faith4 ,but now they feign that these ceremonies are services of ,god1 which merit the remission of sins for themselves and for others4 ,for on this account they increase these ceremonies4 ,but if they would undertake them in order to teach and exhort the hearers1 brief and pointed lessons would be of more profit than these infinite babblings4 ,thus the entire monastic life is full of hypocrisy and false opinions against the ,first and ,second ,commandments1 against ,christ4 ,to all these this danger also is added1 that those who are in these fraternities are compelled to assent to those persecuting the truth4 ,there are1 therefore1 many important and forcible reasons which free good men from the obligation to this kind of life4 ,lastly1 the canons themselves release many who either without judgment before they have attained a proper age have made vows when enticed by the tricks of the monks1 or have made vows under compulsion by friends4 ,such vows not even the canons declare to be vows4 ,from all these considerations it is apparent that there are very many reasons which teach that monastic vows such as have hitherto been made are not vows2 and for this reason a sphere of life full of hypocrisy and false opinions can be safely abandoned4 ,here they present an objection derived from the ,law concerning the ,nazarites1 ,num4 #f1 #b;f4 ,but the ,nazarites did not take upon themselves their vows with the opinions which1 we have hitherto said we censure in the vows of the monks4 ,the rite of the ,nazarites was an exercise a bodily exercise with fasting and certain kinds of food or declaration of faith before men1 and did not merit the remission of sins before ,god1 did not justify before ,god4 ,for they sought this elsewhere1 namely1 in the promise of the blessed ,seed4 ,again1 just as circumcision or the slaying of victims would not be a service of ,god now1 so the rite of the ,nazarites ought not to be presented now as a service1 but it ought to be judged simply as an adiaphoron4 ,it is not right to compare monasticism1 devised without ,god's ,word1 as a service which should merit the remission of sins and justification1 with the rite of the ,nazarites1 which had ,god's ,word1 and was not taught for the purpose of meriting the remission of sins1 but to be an outward exercise1 just as other ceremonies of the ,law4 ,the same can be said concerning other ceremonies prescribed in the ,law4 ,the ,rechabites also are cited1 who did not have any possessions1 and did not drink wine1 as ,jeremiah writes1 chap4 #ce1 #f;f4 ,yea1 truly1 the example of the ,rechabites accords beautifully with our monks1 whose monasteries excel the palaces of kings1 and who live most sumptuously6 ,and the ,rechabites1 in their poverty of all things1 were nevertheless married4 ,our monks1 although abounding in all voluptuousness1 profess celibacy4 ,besides1 examples ought to be interpreted according to the rule1 i4e41 according to certain and clear passages of ,scripture1 not contrary to the rule1 that is1 contrary to the ,scriptures4 ,it is very certain1 however1 that our observances do not merit the remission of sins or justification4 ,therefore1 when the ,rechabites are praised1 it is necessary it is certain that these have observed their custom1 not because they believed that by this they merited remission of sins1 or that the work was itself a justifying service1 or one on account of which they obtained eternal life1 instead of1 by ,god's mercy1 for the sake of the promised ,seed4 ,but because they had the command of their parents1 their obedience is praised1 concerning which there is the commandment of ,god3 ,honor thy father and mother4 ,then1 too1 the custom had a particular purpose3 ,because they were foreigners1 not ,israelites1 it is apparent that their father wished to distinguish them by certain marks from their countrymen1 so that they might not relapse into the impiety of their countrymen4 ,he wished by these marks to admonish them of the fear of ,god1 the doctrine of faith and immortality4 ,such an end is lawful4 ,but for monasticism far different ends are taught4 ,they feign that the works of monasticism are a service1 they feign that they merit the remission of sins and justification4 ,the example of the ,rechabites is therefore unlike monasticism2 to omit here other evils which inhere in monasticism at present4 ,they cite also from #a ,tim4 #e1 #aa;ff4 concerning widows1 who1 as they served the ,church1 were supported at the public expense1 where it is said3 ,they will marry1 having damnation1 because they have cast off their first faith4 ,first1 let us suppose that the ,apostle is here speaking of vows which1 however1 he is not doing2 still this passage will not favor monastic vows1 which are made concerning godless services1 and in this opinion that they merit the remission of sins and justification4 ,for ,paul with ringing voice condemns all services1 all laws1 all works1 if they are observed in order to merit the remission of sins1 or that1 on account of them instead of through mercy on account of ,christ we obtain remission of sins4 ,on this account the vows of widows1 if there were any1 must have been unlike monastic vows4 ,besides1 if the adversaries do not cease to misapply the passage to vows1 the prohibition that no widow be selected who is less than sixty years1 #a ,tim4 #e1 #i1 must be misapplied in the same way4 ,thus vows made before this age will be of no account4 ,but the ,church did not yet know these vows4 ,therefore ,paul condemns widows1 not because they marry1 for he commands the younger to marry2 but because1 when supported at the public expense1 they became wanton1 and thus cast off faith4 ,he calls this first faith1 clearly not in a monastic vow1 but in ,christianity of their ,baptism1 their ,christian duty1 their ,christianity4 ,and in this sense he understands faith in the same chapter1 v4 #h3 ,if any one provide not for his own1 and specially for those of his own house1 he hath denied the faith4 ,for he speaks otherwise of faith than the sophists4 ,he does not ascribe faith to those who have mortal sin4 ,he1 accordingly1 says that those cast off faith who do not care for their relatives4 ,and in the same way he says that wanton women cast off faith4 ,we have recounted some of our reasons and1 in passing1 have explained away the objections urged by the adversaries4 ,and we have collected these matters1 not only on account of the adversaries1 but much more on account of godly minds1 that they may have in view the reasons why they ought to disapprove of hypocrisy and fictitious monastic services1 all of which indeed this one saying of ,christ annuls1 which reads1 ,matt4 #ae1 #i3 ,in vain they do worship ,me1 teaching for doctrines the commandments of men4 ,therefore the vows themselves and the observances of meats1 lessons1 chants1 vestments1 sandals1 girdles are useless services in ,god's sight4 ,and all godly minds should certainly know that the opinion is simply pharisaic and condemned that these observances merit the remission of sins2 that on account of them we are accounted righteous1 that on account of them1 and not through mercy on account of ,christ1 we obtain eternal life4 ,and the holy men who have lived in these kinds of life must necessarily have learned1 confidence in such observance having been rejected1 that they had the remission of sins freely1 that for ,christ's sake through mercy they would obtain eternal life1 and not for the sake of these services therefore godly persons who were saved and continued to live in monastic life had finally come to this1 namely1 that they despaired of their monastic life1 despised all their works as dung1 condemned all their hypocritical service of ,god1 and held fast to the promise of grace in ,christ1 as in the example of ,st4 ,bernard1 saying1 ,perdite vixi1 ,i have lived in a sinful way1 because ,god only approves services instituted by ,his ,word1 which services avail when used in faith4 ,part #cf ,article ,,xxviii 7,,xiv73 ,of ,ecclesiastical ,power4 ,here the adversaries cry out violently concerning the privileges and immunities of the ecclesiastical estate1 and they add the peroration3 ,all things are vain which are presented in the present article against the immunity of the churches and priests4 ,this is mere calumny2 for in this article we have disputed concerning other things4 ,besides1 we have frequently testified that we do not find fault with political ordinances1 and the gifts and privileges granted by princes4 ,but would that the adversaries would hear1 on the other hand1 the complaints of the churches and of godly minds6 ,the adversaries courageously guard their own dignities and wealth2 meanwhile1 they neglect the condition of the churches2 they do not care that the churches are rightly taught1 and that the ,sacraments are duly administered4 ,to the priesthood they admit all kinds of persons indiscriminately4 ,they ordain rude asses2 thus the ,christian doctrine perished1 because the ,church was not supplied with efficient preachers4 ,afterwards they impose intolerable burdens1 as though they were delighted with the destruction of their fellowmen1 they demand that their traditions be observed far more accurately than the ,gospel4 ,now1 in the most important and difficult controversies1 concerning which the people urgently desire to be taught1 in order that they may have something certain which they may follow1 they do not release the minds which are most severely tortured with doubt1 they only call to arms4 ,besides1 in manifest matters against manifest truth they present decrees written in blood1 which threaten horrible punishments to men unless they act clearly contrary to ,god's command4 ,here1 on the other hand1 you ought to see the tears of the poor1 and hear the pitiable complaints of many good men1 which ,god undoubtedly considers and regards1 to whom one day you will render an account of your stewardship4 ,but although in the ,confession we have in this article embraced various topics1 the adversaries make no reply act in true popish fashion1 except that the bishops have the power of rule and coercive correction1 in order to direct their subjects to the goal of eternal blessedness2 and that the power of ruling requires the power to judge1 to define1 to distinguish and fix those things which are serviceable or conduce to the aforementioned end4 ,these are the words of the ,confutation1 in which the adversaries teach us but do not prove that the bishops have the authority to frame laws without the authority of the ,gospel useful for obtaining eternal life4 ,the controversy is concerning this article4 ,regarding this matter we submit the following3 ,but we must retain in the ,church this doctrine1 namely1 that we receive the remission of sins freely for ,christ's sake1 by faith4 ,we must also retain this doctrine1 namely1 that human traditions are useless services1 and therefore neither sin nor righteousness should be placed in meat drink1 clothing and like things1 the use of which ,christ wished to be left free1 since ,he says1 ,matt4 #ae1 #aa3 ,not that which goeth into the mouth defileth the man2 and ,paul1 ,rom4 #ad1 #ag3 ,the kingdom of ,god is not meat and drink4 ,therefore the bishops have no right to frame traditions in addition to the ,gospel1 that they may merit the remission of sins1 that they may be services which ,god is to approve as righteousness and which burden consciences1 as though it were a sin to omit them4 ,all this is taught by that one passage in ,acts1 #ae1 #i;ff41 where the apostles say ,peter says that hearts are purified by faith4 ,and then they prohibit the imposing of a yoke1 and show how great a danger this is1 and enlarge upon the sin of those who burden the ,church4 ,why tempt ye ,god they say4 ,by this thunderbolt our adversaries are in no way terrified1 who defend by violence traditions and godless opinions4 ,for above they have also condemned ,article ,,xv1 in which we have stated that traditions do not merit the remission of sins1 and they here say that traditions conduce to eternal life4 ,do they merit the remission of sins8 ,are they services which ,god approves as righteousness8 ,do they quicken hearts6 ,paul to the ,colossians1 #b1 #bj;ff41 says that traditions do not profit with respect to eternal righteousness and eternal life2 for the reason that food1 drink1 clothing and the like are things that perish with the using4 ,but eternal life which begins in this life inwardly by faith is wrought in the heart by eternal things1 i4e41 by the ,word of ,god and the ,holy ,ghost4 ,therefore let the adversaries explain how traditions conduce to eternal life4 ,since1 however1 the ,gospel clearly testifies that traditions ought not to be imposed upon the ,church in order to merit the remission of sins2 in order to be services which ,god shall approve as righteousness2 in order to burden consciences1 so that to omit them is to be accounted a sin1 the adversaries will never be able to show that the bishops have the power to institute such services4 ,besides1 we have declared in the ,confession what power the ,gospel ascribes to bishops4 ,those who are now bishops do not perform the duties of bishops according to the ,gospel although1 indeed1 they may be bishops according to canonical polity1 which we do not censure4 ,but we are speaking of a bishop according to the ,gospel4 ,and we are pleased with the ancient division of power into power of the order and power of jurisdiction that is the administration of the ,sacraments and the exercise of spiritual jurisdiction4 ,therefore the bishop has the power of the order1 i4e41 the ministry of the ,word and ,sacraments2 he has also the power of jurisdiction1 i4e41 the authority to excommunicate those guilty of open crimes1 and again to absolve them if they are converted and seek absolution4 ,but their power is not to be tyrannical1 i4e41 without a fixed law2 nor regal1 i4e41 above law2 but they have a fixed command and a fixed ,word of ,god1 according to which they ought to teach and according to which they ought to exercise their jurisdiction4 ,therefore1 even though they should have some jurisdiction1 it does not follow that they are able to institute new services4 ,for services pertain in no way to jurisdiction4 ,and they have the ,word1 they have the command1 how far they ought to exercise jurisdiction1 namely1 if any one would do anything contrary to that ,word which they have received from ,christ4 ,for the ,gospel does not set up a rule independently of the ,gospel2 that is quite clear and certain4 ,although in the ,confession we also have added how far it is lawful for them to frame traditions1 namely1 not as necessary services1 but so that there may be order in the ,church1 for the sake of tranquillity4 ,and these traditions ought not to cast snares upon consciences1 as though to enjoin necessary services2 as ,paul teaches when he says1 ,gal4 #e1 #a3 ,stand fast1 therefore1 in the liberty wherewith ,christ hath made us free1 and be not entangled again with the yoke of bondage4 ,the use of such ordinances ought therefore to be left free1 provided that offenses be avoided1 and that they be not judged to be necessary services2 just as the apostles themselves ordained for the sake of good discipline very many things which have been changed with time4 ,neither did they hand them down in such a way that it would not be permitted to change them4 ,for they did not dissent from their own writings1 in which they greatly labor lest the ,church be burdened with the opinion that human rites are necessary services4 ,this is the simple mode of interpreting traditions1 namely1 that we understand them not as necessary services1 and nevertheless1 for the sake of avoiding offenses1 we should observe them in the proper place4 ,and thus many learned and great men in the ,church have held4 ,nor do we see what can be said against this4 ,for it is certain that the expression ,luke #aj1 #af3 ,he that heareth you heareth ,me1 does not speak of traditions1 but is chiefly directed against traditions4 ,for it is not a mandatum cum libera 7 a bestowal of unlimited authority71 as they call it1 but it is a cautio de rato 7a caution concerning something prescribed71 namely1 concerning the special command not a free1 unlimited order and power1 but a limited order1 namely1 not to preach their own word1 but ,god's ,word and the ,gospel1 i4e41 the testimony given to the apostles that we believe them with respect to the word of another1 not their own4 ,for ,christ wishes to assure us1 as was necessary1 that we should know that the ,word delivered by men is efficacious1 and that no other word from heaven ought to be sought4 ,he that heareth you heareth ,me1 cannot be understood of traditions4 ,for ,christ requires that they teach in such a way that by their mouth ,he ,himself be heard1 because ,he says3 ,he heareth ,me4 ,therefore ,he wishes ,his own voice1 ,his own ,word1 to be heard1 not human traditions4 ,thus a saying which is most especially in our favor1 and contains the most important consolation and doctrine1 these stupid men pervert to the most trifling matters1 the distinctions of food1 vestments1 and the like4 ,they quote also ,heb4 #ac1 #ag3 ,obey them that have the rule over you4 ,this passage requires obedience to the ,gospel4 ,for it does not establish a dominion for the bishops apart from the ,gospel4 ,neither should the bishops frame traditions contrary to the ,gospel1 or interpret their traditions contrary to the ,gospel4 ,and when they do this1 obedience is prohibited1 according to ,gal4 #a1 #i3 ,if any man preach any other gospel1 let him be accursed4 ,we make the same reply to ,matt4 #bc1 #c3 ,whatsoever they bid you observe1 that observe1 because evidently a universal command is not given that we should receive all things even contrary to ,god's command and ,word1 since ,scripture elsewhere1 ,acts #e1 #bi1 bids us obey ,god rather than men4 ,when1 therefore they teach wicked things1 they are not to be heard4 ,but these are wicked things1 namely1 that human traditions are services of ,god that they are necessary services1 that they merit the remission of sins and eternal life4 ,they present1 as an objection1 the public offenses and commotions which have arisen under pretext of our doctrine4 ,to these we briefly reply4 ,if all the scandals be brought together1 still the one article concerning the remission of sins1 that for ,christ's sake through faith we freely obtain the remission of sins1 brings so much good as to hide all evils4 ,and this1 in the beginning1 gained for ,luther not only our favor1 but also1 that of many who are now contending against us4 ,for former favor ceases1 and mortals are forgetful1 says ,pindar4 ,nevertheless1 we neither desire to desert truth that is necessary to the ,church1 nor can we assent to the adversaries in condemning it4 ,for we ought to obey ,god rather than men4 ,those who in the beginning condemned manifest truth1 and are now persecuting it with the greatest cruelty1 will give an account for the schism that has been occasioned4 ,then1 too1 are there no scandals among the adversaries8 ,how much evil is there in the sacrilegious profanation of the ,mass applied to gain6 ,how great disgrace in celibacy6 ,but let us omit a comparison4 ,this is what we hare replied to the ,confutation for the time being4 ,now we leave it to the judgment of all the godly whether the adversaries are right in boasting that they have actually refuted our ,concession from the ,scriptures4 ,part #cg ,,the ,,end4 ,as regards the slander and complaint of the adversaries at the end of the ,confutation1 namely1 that this doctrine is causing disobedience and other scandals1 this is unjustly imputed to our doctrine4 ,for it is evident that by this doctrine the authority of magistrates is most highly praised4 ,moreover1 it is well known that in those localities where this doctrine is preached1 the magistrates have hitherto by the grace of ,god1 been treated with all respect by the subjects4 ,but as to the want of unity and dissension in the ,church1 it is well known how these matters first happened1 and who have caused the division1 namely1 the sellers of indulgences1 who shamelessly preached intolerable lies1 and afterwards condemned ,luther for not approving of those lies1 and besides1 they again and again excited more controversies1 so that ,luther was induced to attack many other errors4 ,but since our opponents would not tolerate the truth1 and dared to promote manifest errors by force1 it is easy to judge who is guilty of the schism4 ,surely1 all the world1 all wisdom1 all power ought to yield to ,christ and ,his holy ,word4 ,but the devil is the enemy of ,god1 and therefore rouses all his might against ,christ1 to extinguish and suppress the ,word of ,god4 ,therefore the devil with his members1 setting himself against the ,word of ,god1 is the cause of the schism and want of unity4 ,for we have most zealously sought peace1 and still most eagerly desire it1 provided only we are not forced to blaspheme and deny ,christ4 ,for ,god1 the discerner of all men's hearts1 is our witness that we do not delight and have no joy in this awful disunion4 ,on the other hand1 our adversaries have so far not been willing to conclude peace without stipulating that we must abandon the saving doctrine of the forgiveness of sin by ,christ without our merit2 though ,christ would be most foully blasphemed thereby4 ,and although1 as is the custom of the world it cannot be but that offenses have occurred in this schism through malice and by imprudent people2 for the devil causes such offenses1 to disgrace the ,gospel1 yet all this is of no account in view of the great comfort which this teaching has brought men1 that for ,christ's sake1 without our merit1 we have forgiveness of sins and a gracious ,god4 ,again1 that men have been instructed that forsaking secular estates and magistracies is not a divine worship1 but that such estates and magistracies are pleasing to ,god and to be engaged in them is a real holy work and divine service4 ,if we also were to narrate the offenses of the adversaries1 which1 indeed1 we have no desire to do1 it would be a terrible list3 what an abominable1 blasphemous fair the adversaries have made of the ,mass2 what unchaste living has been instituted by their celibacy2 how the ,popes have for more than #djj years been engaged in wars against the emperors1 have forgotten the ,gospel1 and only sought to be emperors themselves1 and to bring all ,italy into their power how they have juggled the possessions of the ,church2 how through their neglect many false teachings and forms of worship have been set up by the monks4 ,is not their worship of the saints manifest pagan idolatry8 ,all their writers do not say one word concerning faith in ,christ1 by which forgiveness of sin is obtained2 the highest degree of holiness they ascribe to human traditions1 it is chiefly of these that they write and preach4 ,moreover this1 too1 ought to be numbered with their offenses1 that they clearly reveal what sort of a spirit is in them1 because they are now putting to death so many innocent1 pious people on account of ,christian doctrine4 ,but we do not now wish to say more concerning this2 for these matters should be decided in accordance with ,god's ,word1 regardless of the offenses on either aide4 ,we hope that all ,god-fearing men will sufficiently see from this writing of ours that ours is the ,christian doctrine and comforting and salutary to all godly men4 ,accordingly1 we pray ,god to extend ,his grace to the end that ,his holy ,gospel may be known and honored by all1 for ,his glory1 and for the peace1 unity1 and salvation of all of us4 ,regarding all these articles we offer to make further statements if required4