LIBRARY OF PRINCETON THEOLOGICAL SEMINARY! THE 4 MAR 24 Oi ^S/CAL SlKv ^>- BOOK OF CONCORD; OK, THE SYMBOLICAL BOOKS Evangelical Lutheran Church. Cranslatct) from \\\z (Drlgnial languages, toiti) Hnalgses ani) an iSiljaustibc $ntjcx. EDITED BY HENRY EYSTER JACOBS, D.D., LL.D., S.T.D., Norton Pp.ofkssor of Systematic Theology in the Litheran Theoi.ogicaI. Seminary at Philadelphia. PeOPLK'S EdITKIN, by Al'THORITY OF THE GeKERAI. COUNCIL OF THE P^VAXGELICAL LUTHERAN ClIURUH IN North Ait erica. - PITILADELPIIIA: GENERAL COUNCIL PUBLICATION BOARD. MCMXVI. LIBRARY OF PRINCETON AUG -8 2CC5 THEOLOGICAL SEMINARY Copyright, 1911, by the Board of Publication uf the General Council ol the Evangelical Lutheran Church in North America All rights reserved In compliance with current copyright law, the Etherington Conservation Services produced this replacement volume on paper that meets ANSI Standard Z39.48-1992R (1997) to replace the irreparably deteriorated original. ^y 2005 PREFACE. The Church's Confessions of Faith are its authorized declara- tions on subjects concerning which its teiK.'hing has been mis- understood or misrepresented, or is lial^le to such misunderstanding and misrepresentation. Tiiey are not comprehensive systems of doctrine covering the entire sphere of divine revelation, but have arisen entirely from historical circumstances, where the teaching of the Church has become a matter of controversv. An exception to this statement may probably be found in Luther's Catechisms ; and yet, while they were written for other than polemical purposes, they were offered as standards for the more popular presentation of tiie truths of the Christian religion at a crisis when botii pastors and people needed especial guidance. In each Confession the topics treated, as well as the order, the extent, and the mode of treatment of each topic, are not ideal or determined by any etf )rt to present an exhaustive and logical summary of the faith, as a whole, from the Holy Scriptures^ but only to meet an historical need and to respond to a call for a particular emergency. Eacli Confession is in reality only a part of the one Confession of the faith, wliich the Church, under the guidance of the Holy Spirit, is continually drawing from the Holy Scriptures and from communion with the Churcii's Lord. The Holy Scri[)tures are the sole source and authoritv of the Church's teaching, and amply sufficient f jr all ordinary purposes of instruction; but when that whitdi the Holy Scrij)turcs teach is called into question, it is the Church's duty, in all ages, as a witness to the truth and set f )r its defence, to give clear and unmistakal)le testimony as to what is the meaning of God's Word on the subjects under discussion. All the authoritv of such testimonies depends Uj)on their conformity with Holv Scripture. Confessions are authoritative, not because the Church has adopted them, but because of tiie Word of God which they are f )und to contain. " We accept the Unaltered Augsburg Confession, not because it was com])<)sed by our theologians, but l)ecause it has been derived from God's Word." (Formula of Concord, p. o3(), 5.) What the Church has once confessed, with respect to questions of more than merely temj)orary or local signiticance, becomes a l)art of her very life. If it be Mhat the Confession declares that it is, tlie very truth of God's AVcu'd, exjiressed in terms so clear and unambiguous as to guard against all misunderstanding, the Church of the future cannot be inditferent to it, but cherishes it as a sacred trust (" the deposit," 1 Tim. 6 : 20), which is to be 1 2 PREFACE. transmitted to posterity that Inter generations may bo profited \n the experience of their predecessors. Nevertheless, in so doinu'. the Church cannot restrict its testimony, as new circumstances arise, simply to that which, under entirely ditferent circumstances, has been given at some particular crisis in the past. She is not so bound to the past as to be unable t(j define her faith in terms adapted to new conditions, l)ut is "ready always to give answer to every one that asketh a reason" of her faith (1 Vet. 1 : 15). Accordingly, the Augsburg Confession very appropriately asserts the principle of Confessional development in its closing words : " If anytiiing further be desired, we are ready, Go Scrijitures" (p. 67 s({.). The simplest and briefest of all the Confessions, the Apostles' Creed, historical investigations show was the product of a grad- ual growth of four hundred years, as siiccessive controversies furnished the occasion for additional articles. It was not pri- marily a liturgical formula, as it is with us to-day, but a (.'lear and distinct utterance on various controverted points, without mentioning those who taught otherwise. A similar growth can be traced without difficulty in the Nicene Creed, where the Coun- cil of Nice marks only a particidar stage in its formulation, but neither its beginning nor its completion. The Athanasian Creed is the ultimate fruit of centuries of controversy concerning the Trinity and the Incarnation, as the arena for theological dis- cussion is passing from the East to the AVest. Neither the structure nor the contents of the Augsburg Con- fession can be adequately interpreted without the study of the historical occasion for each article, Kvt that, for the translation of the Augsburg Coufession, credited in that edition to Dr. Charles Porterfield Krauth, but which is in reality a reprint of a sixteenth centur}' Enirlish translation, published in "The Ilarmonv of the Coufes- sions" in 158f), we havt; substituted the translation officially approved by the General Council after its preparation by a joint committee of the various synodical bodies, mentioned in the note introducing it at the proper place (p. 32). With this exception, the plates are those of the larger edition. A nund)er of minor changes, however, have been made, suggested by twenty-nine years' use of the translation in the study and the class-room, and by criticisms of which we have been informed. We send forth this volume with gratitude for the privilege of having been called to edit it and its predecessor, and in the full confidence that it Avill be a blessing to our Church in America, and, through it, in advancing the kingdom of our Lord Jesus Christ, in whose name these confessions were written. HENRY EYSTER JACOBS. LrxirERAN TiiEOLor;ifAT, Seminary, Philadelphia, Pa., Fchrvaru 27, 1011. PREFACE TO THE FIRST EDITION. The translation of the Augsburg Confession adopted in this volume is the well-known one of Dr. Charles P. Krauth, which he has kindly revised as the proof-sheets passed through his hands. In the Small Catechism, the translation prepared by Dr. Charles F. Schaeifer with the co-operation of a committee of the Ministerium of Pennsylvania, and in universal use in the English churches of the General Council, is reprinted, with the addition of the formula for confession contained in the Book of Concord. The Large Catechism was translated for this work by Rev. A. Martin, Professor of the German Language and Literature in Pennsylvania College, to whom the Editor is greatly indebted for assistance and advice also in other directions. Some changes have, however, been made to conform it as nearly as possible to the plan of translation adopted in the rest of the volume. The Apology of the Augsburg Confession, the Smalcald Arti- cles and tiie Formula of Concord were translated by the Editor. The rendering of the Apology is from the Latin, the German translation of Justus Jonas of the Concordienbuch being more of a paraphrase than a translation, differing sometimes from the original by the omission, introduction and transposition of entire paragraphs, and therefore inducing the editors of some of the best German editions of the Symbolical Books to prepare fresh translations. We have, accordingly, carefully revised our trans- lation from the Latin, by comparing it with the German transla- tions of Schopf, Kothe, Spieker and Bodemann. The Smalcald Articles were translated from the German, and Melanchthon's Appendix, " Of the Power and Primacy of the Pope," from the Latin, in which it was composed. In the For- mula of Concord the German, according to the same principle, has been used as the standard text. The chief variations of the alternate language, officially re- ceived in our churches, from the original language of each Con- fession, is indicated in brackets, with tlie exception of the Apology, where they were found so numerous and extensive as to render it necessary to insert them frequently among the foot-notes. 6 6 PREFACE TO THE FIRST EDITION. The Latin edition of Dr. Fredericus Franke, published by Tauchnitz, Leipsic, 1848, has not only been largely followed in indicating variations, but has also furnished most of the notes. The paging of Muller's Symbolisclien Bucher has been printed in the margin, so as to enable this translation to furnish all refer- ences to this most widely-received and highly-esteemed edition of the Confessions. As the St. Louis German edition, published in 1880 as a jubilee offering, adopts the same plan, this edition can be readily used also with it by observing the marginal numbers in each. The references in the foot-notes conform to the marginal paging. The second edition of the New Market translation (1854), for which our English churches owe so much to the energy and de- votion of the brothers Revs. Ambrose and Socrates Henkel, as well as the Swedish edition, published under supervision of the Swedish-Augustana Synod, Chicago, 1878, have been frequently consulted, and have furnished material aid. Additional matter, prepared as Introduction and Appendix to this work, but which has swollen to such an extent as to ex- ceed the limits of this volume, will be published in the near future. The second volume will comprise a brief outline of the history of the Confessions; the documents from which Melanch- thon elaborated tiie Augsburg Confession ; the non-Lutheran Confessions of Augsburg — the Tetrapolitan of the Reformed cities, Zwingli's Ratio Fidei and the Confutation of the Augs- burg Confession by the Papists (so indispensable for an intelli- gent study of the Apology, which is its answer) ; the Vanoia in its two chief forms; the Official Appendix to the Book of Concord — viz. the Catalogue of Testimonies ; together with a minute index on the basis of the exhaustive index in Miiller. With all the care that has been taken, the Editor fully expects that errors that have escaped his notice will be occasionally de- tected. Had he waited until satisfied that his work would be all he could wish, it would never have appeared. All that he claims is that, with all the means at his command, he has made a sincere effort to supply a deeply-felt want. In the hope that it may stimulate a fresh interest in the price- less treasures that are the heritage of the Lutheran Church, and promote their more thorough study, and that it may bear also its part, under the guidance of the Holy Ghost, in bringing to a clear understanding of the fliith and uniting upon a firmly-grounded scriptural platform our perplexed and divided people, this new edition of the Confessions is, in God's name and for His glory presented to the American public. HENRY E. JACOBS Pknksylvania College, ) Gettysbueo, Pa., February 27, 1882. J CONTENTS. PAGE PREFACE TO THE CIIKISTIAN BOOK OF CO^'C•ORD 9 PART I. THE GENERAL CREEDS 23 PAllT II. THE AL'GSRL'RO CONFESSION 30 PART III. /'THE AroLO(_iY OF THE AUOSBURO CONFESSION 69 PART IV. -'the SMALCALD articles 303 PxVRT V. 'the small catechism 355 PART VI. THE LARGE CATECHISM 379 PART VII. THE FORMULA OF CONCORD 487 PART VIII. ANALYSES AND INDEXPIS TO THE LOOK OF CONCORD ... 673 7 PREFACE TO THB CHRISTIAN BOOK OF CONCORD. To THE Readers, oxe and axl, of these Writings of ours, w^E, the Electors, Princes and Deputies of the Holy Roman Empire in Germany, adherents of the Augs- burg Confession, who have subscribed our names to THE same, announce AND DECLARE, ACCORDING TO THE dignity and rank of EACH ONE, OUR DEVOTION, FRIEND- SHIP AND GREETING, COMBINED WITH WILLING SERVICE. It is a remarkable favor of Almighty God, that, in these last times, and, in this old age of the world, he has willed, according to his unspeakable love, forbearance and mercy, that the light of his Gospel and Word, through which alone we receive true salva- tion, should arise and shine clearly and purely in Germany, our most beloved fatherland, after the darkness of papistical super- stitions. And on this account, indeed, a brief and succinct con- fession was prepared from the Word of God, and the most holy writings of the Apostles and Prophets, which at the Diet of Augsburg, in the year 1530, was offered, by our most godly ancestors, in the German and Latin languages to the Emperor Charles V., of excellent memory, and was presented to [all] the deputies of the Empire, and finally being circulated publicly among all men professing Christian doctrine, and thus in th entire world,' was diffused everywhere, and began to be current in the mouths and speech of all. Afterwards many churches and schools embraced and defended this confession, as a symbol of the present time in regard to the chief articles of faith, especially those involved in controversy with the Romanists and various corruptions of the heavenly doctrine [sects], and with perpetual agreement have appealed to it without any controversy and doubt. The doctrine comprised in it, which they knew both to be suppoi'ted by firm testimonies of Scripture, and to be approved by the ancient and received symbols, they have also constantly judged to be the only and ' Coimnented oa in Carpzov's Introduction, p. 14. U 10 PREFACE TO THE CHRISTIAN BOOK OF CONCORD perpetual consensus of the truly believing Church, which waa formerly defended against manifold heresies and errors, and is now repeated. But it can be unknown to no one that, immediately after Dr. Martin Luther,^ that most distinguished hero, endowed with most eminent piety, was removed from human affairs, Ger- many, our dear fatherland, experienced most perilous times and most severe agitations. In these difficulties, and in the sad dis- traction of a government before flourishing and well regulated, the enemy of mortals artfully labored to disseminate in the churches and schools the seeds of false doctrine, and dissensions, to occasion divisions combined with offence, and, by these arts of his, to corrupt the purity of the heavenly doctrine, to separate the bond of Christian love and godly agreement, and to hinder and retard to a greater degree the course of the most holy Gospel. It has also been known to all in what manner, the enemies of the heavenly doctrine seized this opportunity to dis- parage our churches and schools, to find covering for their errors, to withdraw alarmed erring consciences from the purity of the Gospel doctrine, in order to render them more compliant in bear- ing and tolerating the yoke of slavery to the Pope, and in em- bracing also other corruptions conflicting with God's Word. To us, indeed, nothing could happen, either more agreeable, or which we would judge should be sought for more earnestly and prayerfully from Almighty God, than that both our churches and our schools should persevere in the pure doctrine of God's Word, and in that longed-for and godly unanimity of mind, and, as was the case while Luther was still alive, that they should be regulated and be handed down to posterity in a godly and excellent way according to the rule of the divine Word. We notice, however, that, just as in the times of the Apostles, into those churches, in which they themselves had planted the Gospel of Christ, corruptions were introduced by false brethren, so, on account of our sins and the looseness of these times, this has been allowed by an angry God against our churches also. Wherefore niindful of our duty, which we know has been divinely enjoined upon us, we think that we ought diligently to apply ourselves to the labor of attacking in our provinces and realms" the false dogmas which have been disseminated there, and are gradually insinuating themselves as it were into the intimate acquaintance and familiarity of men, and that we should see to ii that the subjects in our government may persevere in the straight way of godliness, and in the truth of the heavenly doctrine, ac- knowledged and thus far retained and defended, and not be suf- ' Cf. Titlo-p;ige. See Carpzov, p. 15. * See Ciirpzov, p. 16. PREFACE TO THE CHKISTIAN BOOK OF CONCORD. 11 fered to withdraw from it. Accordingly, when in the year of Christ 1558, an opportunity was offered by a diet which was then being held by the Electors at Frankfort on the Main, and the resolution was adopted by a unanimous vote, an effort was made partly by our most worthy predecessors, and also partly by our- selves to hold a special, general assembly, where in a thorough, but nevertheless an amicable manner, there might be a conference among us, concerning such matters as are maliciously presented, by our adversaries, against [us and] our churches and schools. And indeed after these deliberations, our predecessors, of godly and excellent memory, together with some of us assembled at Naumburg in Thuringia. The Augsburg Confession of which we have several times made mention, which was offered to the Emperor Charles V., in the great assembly of the Empire at Augsburg in the year 1530, we then took in hands, and to that godly confession, which was built upon solid testimonies of truth unmoved and expressed in the "Word of God, we all subscribed with one mind, in order, in this way, to provide for the interests of posterity, and, so far as in us was, to be counsellors and ad- visers for the avoidance of false doctrines conflicting with God's Word. This we did also with the design that, both with his Im- perial Majesty, our most clement Lord, and also universally among all there might be a perpetual testimony that it has never been our intention to wish to defend or spread any new and strange dogma, but that we desired, God aiding us, to constantly support and retain the truth which we professed at Augsburg in the year 1530. Vie were also led to entertain a not uncertain hope, that, in this way, not only those, who oppose the purer evangelical doctrine, would abstain from fabricated charges and accusations, but also other good and wise men would be attracted by this renewed and repeated confession of ours, and, with greatei zeal and care, would seek and investigate the truth of the heav- enly doctrine, which alone is our guide to salvation; and, for the salvation of the soul, and eternal happiness, would assent to it, all farther controversies and disputations being rejected. But, not without agitation of mind, we were informed, that this declaration of ours, and that repetition of a godly confession had still little weight with our adversaries, and that neither we nor our churches were delivered from the most grievous slanders arising from prejudice, which they had circulated against us among the people ; also, that, by the adversaries of the true re- ligion, those things which we have done, with the best intention and purpose, have been received in such a way, as though we were so uncertain concerning our religion [confession of faith and religion], and so often have transfused it from one formula to another, that it is no longer clear to us, or our theologians what is the confession once offered to the Emperor at Augsburg 12 PREFACE rO THE CHRISTIAN BOOK OF CONCORD. These fictions of the adversaries have deterred and alienated many good men, from our churches, schools, doctrine, faith and confession. To these injuries, there is also added that, under the pretext of the Augsburgr Confession, the dogma conflicting with the institution of the Holy Supper of the body and blood of Christ and other corruptions, were also introduced here and there into the churches and schools. When some godly men, lovers of peace and harmony, besides also learned theologians, had noticed all these things, they judged that these slanders and the dissensions in religion whicli were constantly increasing more and more, could not be better met than if from the Word of God, the controverted articles would be thor- oughly and accurately explained, the false dogmas would be rejected and condemned, and, on the other hand, the truth divinely deliv- ered would be clearly and lucidly presented ; so that they per- suaded themselves that, by this method, both silence could be imposed upon the adversaries, and a sure way and plan be shown the more simple and godly, as to how in these dissen- sions they could act, and also, in the future, aided by divine grace, could avoid corruptions of doctrine. In the beginning, therefore, the theologians communicated to one another certain writings concerning this subject, sufficiently comprehensive, and derived from the Word of God, in which they showed clearly and skilfully how these controversies were connected with offence to the churches, and could be settled and removed from sight without any loss to the truth of the Gospel ; for the result would be that the opportunities and pretexts sought for slander would be cut off and removed from the adversi*fies. Finally they accurately and in God's fear pondered and expUined th'^, controverted articles taken in hand, and accordinglj in a special writing described in what way and by what metho>ls the dissensions which had arisen could be settled in a right and godly manner. Having been informed of this godly purpose of the theolo- gians, we have not only approved it, but have also judged that it ought to be promoted by us with great earnestness and zeal, according to the nature of the office and duty divinely com- mitted to us. And accordingly, we, by the grace of God, Duke of Saxony, Elector, etc. after a council held with some other electors and princes agreeing with us in religion, for the purix)se of promot- ing the godly design of harmony among the teachers of the Church, summoned to Torgau in the year '76 certain eminent and least suspected theologians who were ilso experienced and en- dowed with pre-eminent learning. When they had assembled, thay conferred devoutly with one another concerning the conti'O- PKEFACE TO THE CHRISTIAN DOOK OF C'JNXOKD. l-'i verted articles and the writing of pacification, which Ave men- tioned shortly before. And indeed prayers first having been offered to Almighty God, and his praise and glory, they then with extraordinary care and diligence, (the Spirit of the Lord aiding them by his grace), embraced in a document in the best and most convenient order, all those things which seemed to per- tain and to be required for this deliberation. Afterwards this book was transmitted to some chief adherents of the Augsburg (.'onfession, Electoi-s, Princes and Deputies, and they were requested, Tvith the aid of the most eminent and most learned theologians, to read it \vith anxious care and godly zeal, to diligently examine it, and to commit their oj)inion and criticism uj)on it to writing, and final Iv, to express their judgment and the reasons therefor con- cerning it collectively and taken part by part. Therefore when we had received these criticisms we found in them many godly and useful sugirestions, as to how the trans- mitted declaration of the pure Christian doctrine could be forti- fied and strengthened against corruptions and perversions, by the testimonies of Holy Scripture, in order that in the progress of time, under pretext of tliis, godless doctrines may not be con- cealed, but an uncorrupt declaration of the pure truth may be transmitted to posterity. Therefore out of those things which have come to us after having been considered in the best manner, that book of godly concord, of which we spoke, was composed, and the form iu which it will be submitted, was completed. Afterwards some of our rank (for at that time, on account of certain causes which prevented, not all of us, nor also some others, were able to do this), have caused this book to be recited article by article and distinctly to the theologians, and the minis- ters of the church and of the schools collectively and individually, and have caused them to be excited to a diligent and accurate consideration of those parts of the doctrine, which is contained in it. When, therefore, they noticed that the declaration of the con- troverted articles agreed especially with the Word of God, and then with the Augsburg Confession, with the most ready mind and the testimony of their gratitude towards God, they received this Book of Concord, voluntarily and accurately pondered and considered, as expressing the godly and genuine meaning of the Augsburg Confession, approved it and subscribed to it, and pub- licly bore witness concerning it with heart, mouth and hand. Wherefore that godly agreement is calleil and perpetually will be not only the harmonious and concordant confession of some few of our theologians, but, in general, of the ministers of our churches and rectors of schools, one and all. in our provinces and realms. Because, indeed, the conferences of our predecessors and our- *t 14 PREFACE TO THE CIIKISTIAN BOOK OF CONCORD. selves, first at Frankfort on the Main, and afterward at Naiim- burg, undertaken with a godly and sincere intention, and re- corded in writing not only did not accomplisli tiiat end and pacification which was desired, but from them even a defence for errors and false doctrines was sougiit by some, while it had never entered our mind, by this writing of ours, either to intro- duce, extenuate and establish any false doctrine, or in the least even to recede from the Confession presented in the year 1530 at Augsburg, but rather as many of us as participated in the trans- actions at Naumburg reserved it to ourselves, and promised besides, that if, in the course of time, anything would be desired with respect to the Augsburg Confession, or as often as necessity would seem to demand it, we would farther declare all things thoroughly and at length, yet for this reason, with great and godly agreement we have elaborated in this Book of Concord, a decla- ration of our constant and perpetual wish, and a repetition of our Christian faith and confession. Accordingly, in order that no persons may permit themselves to be disturl)ed by the charges of our adversaries fabricated, according to their nature, by which they boast that there is agreement not even among us as to what is the true and genuine Augsburg Confession, but that both those who are now among the living, and posterity also may be clearly and thoroughly taught and informed what that godly confession is, which both we and the churches and schools of our realms at all times professed and embraced ; after the pure and immutable truth of God's Word, we emphatically testify, that we wish to embrace the fii"st A^igsburg Confession alone which was presented to the Emperor Charles V. in the year 1530, at the famous Diet of Augsburg, (alone we say), and no other, copies of which deposited in the archives of our predecessors, of excellent memory, who pre- sented it in the Diet to Charles V. himself, we caused to be com- pared by men worthy of confidence (lest in us something with respect to most accurate regard for diligence, would be wanting) with the copy which was presented to the Emperor himself, and is preserved in the archives of the Holy Roman Empire, and we are sure that our copies, both the Latin and the German, in all things correspond to it, with like meaning. For tiiis rea^joii also, we determined to add the confession then presented to our declara- tion, which will be subjoined to these, as to the Book of Concord, in order that all may understand that, in our realms, churches and schools, we have I'esolved to tolerate no other doctrine, than that which, in the year 1530, was approved at Augsburg in a fixed confession, by the above mentioned electors, princes and estates of the Empire. This Confession also, by the help of God, we will retain to our last breath, when we shall go forth from this life to the heavenly country, to appear with joyful and undaunted mind, and with a pure conscience, before the tribunal PREFACE TO THE CHRISTIAN BOOK OF CONCORD. 15 of our Lord Jesus Christ. We hope, therefore, that our adver- saries will hereafter spare both us and the ministers of our churches, and not employ these customary and most grievoua accusations, that among ourselves we cannot decide upon any- thing, concerning our faith, as certain, and that, on this account, we are fabricating new confessions almost every year, yea indeed every month. Moreover, as to the second edition of the Augsburg Confession of which mimtion was made also in the transactions at Naum burg, we notice, what is also known to all, that, under the pre- text of the words of this latter edition, some have wished to cover and conceal corruptions, mth respect to the Lord's Supper, and other errors, and, by means of published writings, have attempted to obtrude them upon an ignorant populace, nor have been moved by the distinct words of the Augsburg Confession, (which was first presented), by which these errors are openly rejected, and from which a far different judgment than they wish can be drawn. Therefore we have desired in this writing to testify publicly and to inform all that we wished not even then or now in any way to defend, or excuse, or to approve as though agreeing with the Gospel doctrine, false and godless doctrines and opinions, which may lie concealed under certain coverings of words. We indeed never received the latter edition in the sense that it differed, in any part, from the former which was pre- sented. Neither do we judge that other useful writings of Dr. Philip Melanchthon, or of Brentz, Urban Ilhcgius, Pomeranus, etc., should be rejected and condemned, so far as, in all things, they agree with the norm which has been set forth in the Book of Concord. Although, however, some theologians, and among them, Luther himself, when they treated of the Lord's Supper, were drawn, against their will, by their adversaries to disputations concerning the personal union of the two natures in Christ ; nevertheless our theologians in the Book of Concord, and in the norm of sound doctrine which is in it, testify that both our oj^inion and tha of this book is constant and perpetual, that godly men should bt led, with regard to the Lord's Supper, to no other foundations than to those of the words of institution of the testament of our Lord Jesus Christ. For since he is both almighty and- true, it i? easy for him to do those things which he has both instituted and promised in his Word. And indeed when this foundation will aot be assailed by the adversaries, they will not contend in this kind of argument concerning other methods of proof, but, in true simplicity of faith, will firmly insist upon -the very plain words of Christ, which method is the safest and is best suited to the instruction cf uneducated men; for those things which are dis- cussed with greater exactness, they do not understand. But in- 16 PKEFACE TO THE CTTRISTIAN BOOK OF CONCORD. deed since both this our assertion and the sim{)le meaning of the words of Christ's testament are assailed by the adversaries, and rejected as godless and conflicting with the nature of true faith, and finally are affirmed to be contrary to the Apostles' Creed (2specially concerning the incarnation of the Son of God, his ascension into Heaven, and his sitting at the right hand of the almighty power and majesty of God) and therefore to be false, k is incumbent upon us to show, by a true and thorough interpre- tation of these articles, that this opinion of ours differs neither from the words of Christ, nor from these articles. As to the phrases and forms of expression, employed in this Book of Concord, when we treat of the Majesty of the Human Nature in the person of Christ elevated and placed at the right hand of God, in order to remove all suspicions and causes of offence, which might be occasioned from the different significations of the word abstract (as both the schools and the fathers have hitherto employed this term), our theologians in distinct and express words wish to testify that this ma,jesty is in no way to be as- cribed to the human nature of Christ, outside of the personal \mion, neither are we to grant that the human nature possesses this majesty, as its own, or by itself, (even in the personal union) essentially, formally, habitually, subjectively. (These terms please the schools, although they are not good Latin). For if we would hold to this method both of speaking and teaching, the divine and human natures with their properties would be con- founded, and the human, with respect to its essence and proper- ties would be made equal to the divine, yea indeed would be altogether denied. Therefore the theologians judge that we ought to believe that this occurs according to the method and economy of the hypostatic union, as learned antiquity has taught cautiously concerning this subject, that it is a mystery so great as to exceed all the powers of our natural ability and understanding. As to the condemnations,' censures and rejections of godless doctrines, and especially of that which has arisen concerning the Lord's Supper, in this our declaration, and thorough explanation and decision of controverted articles, these indeed should have been expressly set forth, not only that all should guard against these condemned doctrines, but also for certain other reasons, could in no way have been passed by. Thus as it is in no way our design and purpose to condemn those men who err from a certain simplicity of mind, and nevertheless are not blasphemers against the truth of the heavenly doctrine, much less indeed en- tire churches, which are either under the Roman Empire of the German nation, or elsewhere ; nay, rather it has been our inten- tion and disposition, in this manner, to openly censure and con- demn only the fanatical opinions and their obstinate and blasphe- * See Carpzov, p. 25. PREFACE TO THE CHRISTIAN BOOK OF CONCORD. 17 mous teachers (which we judge should in no way be tolerated in our dominions, churches and schools), because these errors con- flict with the express Word of God, and that too in such a way that they cannot be reconciled with it. We have also under- taken this for this reason, viz. that all godly persons might be warned concerning diligently avoiding them. For we have no doubt whatever that, even in those churches which have hitherto not agreed witii us iu all things, many godly and by no mean? wicked men are found, whc follow their own simplicity, and do not understand aright the matter itself, but in no way approve tiie blasphemies which are cast forth against the Holy Supper, as it is administered in our churches, according to Christ's institu- tion, and with the unanimous approval of all good men, is taught in accordance with the words of the testament itself. We are also in great hope, that if they would be taught aright concern- ing all these things, the Spirit of the Lord aiding them, they would agree with us, and with our churches and schools, to the infallible truth of God's Word. And assuredly the duty is especially incumbent upon all the theologians and ministers of the Church, that with such moderation, as is becoming, they teach also from the Word of God those who either from a certain sim- plicity or ignorance have erred from the truth, concerning the peril of their salvation, and that they, fortify them against cor- ruptions, lest perhaps, while the blind are leaders of the blind, all may perish. Wherefore, by this writing of ours, we testify in the sight of Almighty God, and before the entire Church, that it has never been our purpose, by means of this godly formula for union to occasion trouble or danger to the godly who to-es all other known Kiliiioiis. It lias lieen carefully (irepared hy a Joint Committee of The ( renend ('ouncil, The ( lenend Synod, The I'lnlt-d Synod of tiie Sonth, and the Joint Synod of < )hio, as a Common Standard of The .Vtii^shnr^ ( on- fession in English. The words in brackets are inserted from the German Editio Princep.-i.^ PREFACE. «K Most Invincible Emperor, Cuesar Augustus, most i Clement Lord : Inu.smueli as Your Imperial Majesty has siunnioned a Diet of the I^mpire here at Aiioshtiro; to (It'lii)erate concerninc; measures against the Turk, that most atrocious, hereditary and ancient enemy of" the Ciiristian name ami religion, in what way effectually to withstand his furor and assaults by strong and lasting military provision ; anil then also concerning dissen- 2 sions in the matter of our holy religion and Christian Faith, that in this matter of religion the opinions and judgments of parties might be heard in each other's presence, and considered and weighed among ourselves in charity, leniency and mutual 3 kindness, to the en«l that the things in the Scriptures which on either side have been differently interpreted or misunderstood, being corrected and laid aside, these matters may be settled and brought back to one perfect truth and Christian concord, tliat for the futun^one j)ure tiud true religion may be embraced 4 and maintained by us, that as we all serve and do battle under one Clirist, so we may be able also to live in unity and con- cord in the one Christian Church. And inasmuch as we, the 5 undersigned Electors and Princes, with others joined with us, have been called to the aforesaid Diet, the same as the otlier 5 33 34 THE AUGSBURG CONFESSION. Electors, Princes und Instates, in obedient compliance with the Imperial mandate we iiave come to Anj^shnrg, and, what we do not mean to say as boasting, we were among the first to be here. Since then Your Imperial Majesty cansed to l)e proposed to 6 the P^leetors, Princes and other Estates of the Empire, also here at Angsbnrg at the very l)eginning of this Diet, among other things, that, by virtne of the Imperial Edict, the several Estates of the Empire shoidd present their opinions and jndir- ments in the German and Latin languages, after due delii)era-7 tion, answer was given to Your Imperial Majesty, <»n the ensuing A\'ednesday, that on the next Friday the Articles of our Confession for our part would be presented. Wherefijre, in obedience to Your Imperial Majesty's wishes, 8 we offer, in this matter of religion, the Confi.'ssion of our preachers and of ourselves, showing what manner of doctrine nr, from the Holy S-riptures and the ])ure Word of God has been uj) to this time set forth in our lands, dukedoms, dominions and cities, and taught in our churches. And if theg other Electors, Princes and Estates of the Empire will present similar writings, to wit, in Latin and German, according to the said Imperial j)roposition, giving their opinions in this matter of religi(.)n, here before Your Imperial Majesty, our most clem- la ent Lord, we, with the Princes and friends aforesaid, are pre- pared to confer amicably concerning all possible ways and means, as far as may be honorably done, that we may come together, and, the matter between us on both sides being peace- fully discussed without offensive strife, the dissension, bv God's help, may be done away and brought back to one true accord- ant religion; for as we all serve and do battle under onen Christ, we ought to confess the one Christ, and so, after the tenor of Your Imj)erial Majesty's Edict, evervthing be eon- ducted according to the truth of God, which, with most fervent prayers, we entreat of God. But, with reg-ard to the other Electors, Princes and Estates, 12 if they hold that this treatment of the matter of religion after the manner which Your Imperial Majesty has so wisely brought forward, namely, with such mutual presentation of writings an(i calm conferring together among ourselves, should not ])roceed, or be unfruitful in results ; we, at least, leave behind the clear 13 testimony that we decline or refuse nothing whatever, allowed of God and a good conscience, which may tend to bring al)out Christian concord ; as also Y'^our Imperial Majesty and the 14 other Electors and Estates of the Empire, and all who are moved by sincere love and zeal for religion, and who will give an impartial hearing to this matter, will graciously THE AUGSBURG CONFESSION. 35 perceive and more and more undorstand from this our Con- fession, Your Imperial Majesty also, not only once but often, 15 graciously signified to the Electors, Princes and Estates of the Empire, and at the Diet of Sj)ires held .V. I). 152G, according to the form of Your Imperial instruction and commission given and prescribe*!, caused it to be stated and })ublicly pro- claimed, that Your Majesty, in dealing with this matter of i6' q« religion, for i-ertain reasons which were alleged in Your Majesty's name, was not willing to decide and coidd not determine anything, i)ut that Your ^Majesty would diligently use Your Majesty's ottiee with the Ilonian Pontiff for the con- vening of a General Council, as the same was publicly set forth 17 at greater length over a year ago at the last Diet which met at Spires. There Your Imperial ^fajestv, through his High- 18 ness Eerdiuauil, King of JJohemia and llinigary, our friend and clement Lord, as well as through the (Jrator and Imperial C-onunissioners, caused this, among other things, to be pro- claimed : that Your Imperial Majesty had known of and pon- dered the resolution of Your Majesty's Ive|)resentative in the Emj)ire, and of the President and Imperial Counsellors, and the Legates from other Estates convened at Ratisi)on, concern- ing the calling of a Council, and that this also was adjudged ig by Your Imperial Majesty to be of advantage; and because the matters to be adjusted between Your Imperial Majesty and the Roman Pontiff were nearing agreement and Christian reconciliation, Your Imperial Majesty did not doubt that the Roman Pontiff coidd be induced to hold a General Council ; therefore Your Imperial Majesty himself signified that he 20 would endeavor to se(!urc the Chief Pontiff's consent together with Your Imperial Majesty to convene such General Council, and that letters to that effect would be publicly issued with all possible expedition. In the event, therefore, that the differences between us and 21 the other parties in the matter of religion cannot be amicably and in charity settled here before Your Imperial Majesty, we offer this in all obedience, abundantly prepared to join issue and to defend the cause in such a general, free, Christian Coun- cil, for the convening of which there has always been accordant action and agreement of votes in all the Imperial Diets held during Your Majesty's reign, on the part of the Electors, Princes antl other Estates of the Empire. To this General 22 Council, and at the same time to Your Imperial Majesty, we have made ap])eal in this greatest and gravest of matters even before this in tlue manner an-^^-»<-:>.M.»*-/tiu«^ARTICLE VIII. ° Althougii the Cliurch properly is the Congregation of Samts i and true believers, nevertheless, since, in this lite, many hypo- crites and evil persons are mingled therewith, it is lawful to use tlie Sacraments, which are administered by evil men ; accordin.-- to the saving of Christ: "The Scril^es and the Pharisees sit in :\Ioses' seat," etc. [Matt. 23:2]. B.)th die 2 Sacraments and Word are effectual by reason of the institu- tion and commandment of Christ, notwiUistanding they be administered 1)V evil men. They condeinn the Donatists, and such like, who denied it 3 to be lawfid to use the ministry of evil men in the Church, and wlio thought tlu; ministry of evil' men- to be unprofitable and of none effect. ^^[■A^^ c^A^^^^i;,^^^ ^ ^^RTICLE IX. . I Of Eajitism, they teach, that it is necessary to .salvation,.i -., ^^ * and that throu«rh Baptism is oifcrcd the grace of God ; ^ ^ ,' and that children are to be l)a])ti/.ed, who, being offered 2 to Go ■•■ , ^ Tliey condemn the Aniibupti.sts, wiio allow not^tlie Baptism 3 of children, and say that children are saved withoiit Baptism. [ Article X. Of the Supper of the Lord, they teach, that the Body and i Blood of Christ are truly present, and are distributed to those who eat in tiie Supper of the Lord ; and they disapprove of 2 those that teach otherwise. tw,-— ^^j^/^ -*«//•**-«- Article XI. Of Confession, they teach, that Private Absolution oui^ht to-i ; be retained in the churches, althouii^h in confession an enunier- , ation of all sins is not necessary. For it is irnpossibh', accord- 2 ins:: to the Psalm: "Who can understand his errors?" fPs. ' 19': 12]. ..jul^^'^c^ Article XIL Of Repentance, they teach, that for those that have flillen i after Ba{)tism, there is remission of sins whenever they are con- verted; and that the Ciiurch ought to impart absolution to those 2 thus returning to repentance. Now repentance consists properly of these two parts : One i*3|0 cor^triticjn^. that is. terrors smiting the consciehce'throuirh tl'ie^" knowledge of sin ; the other isjiiith, whichjbdrn of the G()spel, 5 or of absolution, believes that, for Christ's sake, sins are for- given, comforts the conscience, and delivers it from terrors. Then good works are bound to follow, which are the fruits of 6 repentance. They condemn the Anabaj^tists, who deny that those once 7 justified can lose the Holy Ghost. Also those who contends that some may attain to such ]ierfection in this life that they cannot sin. • The Novatians also are condemned, who would 9 not absolve such as had fallen after Baptism, though they returned to repentance. They also are rejected who do not 10 teach that remission of sins cometh through faith, but command us to merit grace through satisfactions of our own. ^ t/wv^;^^-., ^wt^ t^ v-v^vvAUo- Article XIII. Of the Use of the Sacraments, they teach, that the Sacra- i ments were ordained, not only to be marks of profession among THE AUGSBURG CONFESSION. V/ men, but rather to be siirns antl testimonies of tlie will of Gotl toward lis, instituted to awaken and confirm faitli in those who -p use tliem. Wlierefore we must so use the Sacraments 2 that faith be added to believe the promises which are offered and set forth through the Sacraments. They tlierefore condemn those who teach that the Sacraments 3 justify i)y the outward act, and do n(jt teach that, in the use of tiie Sacraments, faith which believes tiiat sins are forgiven, is recjuired. '^^j-^^ ^^^' Article XIY. Of Ecclesiastical Order, they teach, that no one should pub- licly teach in the Church or administer the Sacraments, unless he be regularly called. Of Rites and Usages in the Church, they teach, that those i ought to be observed Avhich may be observed without sin, and which are profitable unto tranquillity and good order in the Church, as particular holydays, festivals, and the like. Nevertheless, concerning such things, let men be admonished 2 that consciences are not to be burdened, as though such ob- servance was necessary to salvation. They are admonished 3 also that human traditions instituted to propitiate God, to merit grace and to make satisfaction for sins, are opposed to the Go'spel and the doctrine of faith. Wherefore vows and 4 traditions concerning meats and days, etc., instituted to merit grace and to make satisfaction for sins, are useless and con- trary to the Gospel. y^. f.,^ /] -^i^ . Aeticle XVI. Of Civil Affairs, they teach, that lawful civil ordinances are i good works of God, and that it is right for Christians to bear 2 civil office, to sit as judges, to determine matters by the Im- ])erial and other existing laws, to award just punishments, to ensjage in just wars, to serve as soldiers, to make legal con- tracts, to hold property, to make oath when recpiired by the A magistrates, to marry, to be given in marriage. / tiiey condemn the Anabaptists who forljid these civil offices 3 to Christians. They coTidenm also those wlio do not place thejj. perfection of the Gospel in the fear of G(k1 and in faith, but in forsaking civil offices ; for the Gospel teaches an eternal ^49 TUE AU(JSBURG CONFESSION. righteousness of the heart. Meanwhile, it does not destroy 5 the State or the family, l^nt espeeially re(juires their preserva- tion as ordinances of God, and in sueh ordinances the exercise of charity. Therefore, Christians are necessarily bound to ol)ev 6 tiieir own nianistrates and laws, save only wlien coninianded to sin, for tlien thev ought to obey God rather than men [Acts 7 5 : 29]. rr^e^"^^'^ ARTirLE XYIT. ^« Also they teach, that, at the Consummation of the i AVorld, Christ shall appear for judgment, and shall raises up all the dead ; he shall give to the godly and elect eternal life and everlasting joys, but ungodly men and the devils he 3 shall condemn to be toruKnited without end. They condemn the -\.nai)a[)tists who think that there will 4 be an enlete aught in things pertaining to God, .but only in works of this life, whether good or evil. 'Good,' 5 I call those works which spring from the good in Nature, ^that is, to have a will to labor in tin* field, to eat and drink, \f> have a friend, to clothe oneself, to build a house, to marry, to keep cattle, to learn divers useful arts, or whatsoever good p'^rtains to this life, none of which things are without iU'-S pendence on the providence of God ; vea, of Him and through Him thev are and have their beginning. 'Evil,' I call such 7 THE AUGSBURG CONFESSION. 43 works as to have a will to worship an idol, to commit mur- der," etc. They condemn the Pelagians and others who teach that, S without the Holy Ghost, by the power of nature alone, we are able to love God above all things ; also to do the cora- nuuulmonts of God as touching " the substance of the act." .. For, although nature is able in some sort to do tiie out- 9 ward work (for it is able to keep the hands from theft and murder), yet it cannot work the inward motions, such as the fear of G(xl, trust in God, chastity, patience, etc. Article XIX. Of the Cause of Sin, they teach, that although God doth create and preserve nature, yet the cause of sin is the will of the wicked, that is, of the devil and ungodly men ; which will, unaided of God, turns itself from God, as Christ says [Jt^hn 8 : 44] : *' When he s^X'aketh a lie, he speaketh of his own." Article XX. Our teachers arc falsely accused of forbidding Good Works, i For their published writings on the Ten Commandments, and 2 others of like import, bear witness that they have taught to good purpose concerning all estates and duties of life, as to ^ what estates of life and what works in every calling be ple:is-' ing to God. Concerning these things ])reachers heretofore 3 taiiglit but little, and urged only childisii and needless Works, as [)articular holydays, particular fasts, brotherhoods, ])ilgrim- ages, services in honor of saints, the use of rosaries, monasti- cism, and such like. Since our adversaries have been admon-4 ished of these things they are now unlearning them, and do not ])reach these unj^rofitable works as heretofore.^ Besides 5 they begin to mention faitli, of which there was heretof)re marvellous silence. They teach that we are justified not by ^ works only, but they conjoin faith and works, and say that we are Justified by faith and works. This doctrine is more toler-7 able than the former one, and can affonl more consolation than their old doctrine. Forasmuch, therefore, as the doctrine cimcerning faith, 8 which ought to be the chief one in tiie church, has lain so long unknown, as all must needs grant that there was the deepest silence in their sermons concerning the righteousness of faith, while only the doctrine of works was treated in the churches. 44 THE AUGSBURG CONFESSION. our teachers have instructed the churches concerning faith as foUows : First, that our works cannot reconcile God or merit for- 9 giveness of sins, grace and justification, but that we obtain this only by faith, when we believe that we are received into favor for Christ's sake, who alone has been set forth the Mediator and Propitiation [1 Tim. 2 : 5], in order that the Father mav be reconciled througli Him. Wiioever, therefore, trusts that by works he merits grace, despises the merit and grace of .r Clu-ist, and seeks a way to God without Clirist, by 10 human strength, although Christ has said of himself: "I am the Way, the Truth and the Life" [John 14 : G]. This doctrine concerning faith is everywhere treated in'ii Paul [P]ph. 2:8]:" By grace are ye saved through faith; and that not of yourselves ; it is the gift of God, not of works," etc. And lest anyone should craftily say that a new interpreta- 12 tion of Paul has been devised by us, this entire matter is suj)- ported by the testimonies of the Fathers. For Augustine, in 13 m:uiy volumes, defends grace and the righteousness of faith, over against the merits of works. And Ambrose, in his Jk 14 Vocdtione Gentium, and elsewhere, teaches to like effect. For In his De Vocafione (rentlani he says as follows:" Redemption by the Blood of Christ would become of little value, neither would the pre-eminence of man's works be superseded by the mercy of God, if justification, which is wrought through grace, were due to the merits going before, so as to be, not the free gift of a donor, but the reward due to the laborer." But, although this doctrine is despised by the inexperi-i5 enced, nevertheless God-fearing and anxious consciences find by experience that it brings tiie greatest consolation, because consciences cannot be ])acified througli any works, but only by faith, when they are sure that, for Christ's sake, they have a gracious Gotl. As Paul teaches [Roni. 5:1] : "Being justi- 16 fied by faith, we have peace with God." This whole doctrine 17 is to be referrer sins. There- was very great need to 22 THE AUGSBURG CONFESSION. 45 treat of and renew this doctrine of faith in Christ, to tlie end that anxious consciences shoukl not he without consokiti«jn, hut that thc;\' might know that grace and forgiveness of sins and justification are ap[)rehen(kMl by faith in Christ. Men are also admonished that here the term "faith" doth 23 not signify merely the knowledge of the history, sucli as is in the ungodly and in tiie devil, but signifieth a iaith which be-- lieyes,' not merely the history, but also the effect of the history — namely, this article of the forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins, through Christ. Now he that knoweth that he has a Father reconciled to 24 him through Christ, since he truly knows God, knows also that God careth for him, and calls upon God; in a word, he is not without God, as the heathen. For devils and the un- 25 godly are n.)t able to believe this article of the forgiveness of sins.' Hence, they hate God as an enemy; call not upon Him; and expect no good from Him. Augustine also admon-26 ishes his readers concerning the word " faith," and teaches that the term " faith " is accepted in the Scriptures, not for_ knowl- edge such as is in the ungodly, but for confidence which con- soles and encourages the terrified mind. Furthermore, it is taught on our j)art, that_it.is-Jieces.sary .to 27 do good works, not_that we should trust to merit grace by ^ £iiQm3TrrT)ccause it is thej^vjlLpf God^ It is only by faith 28 ^ that forgiveness of sins and" grace are apprehended. And 29 .T because through faith the Holy Ghost is received, hearts are ^ renewed and end(jwed with new affections, so as to be able to ^ l>ring forth good works. For Ambrose says : " Faith is the 30 ^^ mother of a good will and right doing." For man's powers 31 »A without the Holy Ghost are full of ungodly affections, and c^ are too weak to do works which are good in God's sight. Be- 32 5^ sides, they are in the power of the devil, who impels men to t^ divers sins, to ungodly opinions, to open crimes. This we 33 ^ may see in the j)hil()S()phers, who, although they endeavored § to live an honest life, could not succeed, but were defiled with iP many open crimes. Such is the feebleness of man, when he 34 is without faith and without the Holy Ghost, and governs himself only by human strength. Hence it may be readily seen that this doctrine is not to be 35 ^ charged with jirohibiting good works, but rather the more to be commended, l^ecause it^shows how we jire_eriaJjle_cl_to^ do good works. For without faltliTiruman nature can in no wise 36 }» do the works of the First 'or of the Second Commandment. ^ Without faith, it does not call upon God, nor expect anything 37 ^ from Him, nor bear the cross ; but seeks and trusts in man's ^ I ^ 46 THE AUGSBURG CONFESSION. help. And thus, when there is no fiiith and trust in God, all 38 manner of lusts and iiunian deviees rule in the heart. Where- 39 fore Christ said [John 15 : 5] : " Without me ye can do noth-40 ing," and the Church sings : " Witliout Thy power ilivine In man tliure notliinii; is, Naught but wliat is harmful." Article XXI. .„ Of the Worsiiip of Saints, they teach, that the memory i of saints may be set before us, that we may follow their faith and good works, according to our calling, as the Em- peror may follow the example of David in making war to drive away the Turk from his country. For both are kings. But the S(!ripture teaches not the invocation of saints, or to 2 ask help of saints, since it sets before us Christ, as the only Mediator, Propitiation, High-Priest and Intercessor. He is 3 to be prayed to, and hath promised that He will hear our j)rayer ; antl this worship He approves above all, to wit, that in all afflicticMis He be called upon [1 John 2:1]: "If any 4 man sin, we have an Advocate with the Father/' etc. This is about the Sum of our Doctrine, in which, as can be i seen, there is nothing t^iat varies from the Scriptures, or from the Church Catholic, or from the Church of Rome as known from its writers. This being the case, they judge harshly who insist that our teachers be regarded as heretics. The 2 disagreement, however, is on certain Abuses, which have crept into the Church without rightful authority. And even in these, if there wore some difference, there should be proper lenity on the part of bishops to bear with us by reason of the Confession which we have now drawn up ; because even the Canons are not so severe as to demand the same rites every- where, neither, at any time, have the rites of all churches been the same ; although, among us, in large part, the ancient 3 rites are diligently ol)served. For it is a false and malicious 4 charge that all the ceremonies, all the things instituted of old, are abolished in our churches. But it has been a common 5 complaint that some Abuses were connected with the ordinary rites. Tliese, inasmuch as they could not be approved with a good conscience, have been to some extent corrected. THE AUGSBURG CONFESSION. 47 n. 48 \RTICLES, IN WHICH ARE REVIEWED THE ABUSES WHICH HAVE BEEN CORRECTED. In\smuch then as our churches dissent in no article of the i Faith from tlie Chnrcli Catholic, but omit some Abuses which are new and which have been ernjneousiy accepted by tault of the times, contrary to the intent of the Canons we pray that Your Imi)erial .Nlajesty wonhl graciously hear both what has been chan-,.1, an«l also what were the reasons, m order that the people be not compelled to ol)serve those almses a.rainst their conscience. Nor should Your Imperial .Alajesty 2 believe tiiose, who, in order to excite the hatred ot men a-ainst our part, disseminate stran.ire slanders among our people Having thus excited the min.ls ot good men, they 3 have tirst -iven occasion to this controversy and now en- deavor, bv the same arts, to increase the discord. For Your4 Imperial" Mnjestv will undoubtedly find that the form ot doctrine and of 'ceremonies with us, is not so intolerable as the.e un<..dlv and malicious men represent. I urthermore, 5 tlie truth cannot be gathered from common ^r""?"''''^' ^ ^he revilin-s of our enemies. But it can rea.hly be judged hat 6 nothin- would serve better to maintain the dignity ot worship, and to m.urish reverence and pious devotion among the people than that the ceremonies be rightly observed in the churches. Article XXII. To the laitv are -iven Both Kinds in the Sacrament of the i Lord's Supper, because this usage has the commanc inent ot the Lord [in Matt. 26 : 27] : "Drink ye all ot it"; where 3 Christ has manifestly commanded concerning the cup that all should drink ; and lest any man should crattily say that this 3 refers onlv to priests, Paul [in 1 Cor. 1 1 : 27] recites an ex- ample from which it appears that the whole congregation dul uWboth kinds. Anre, our priests were desir-3 ous to avoid these open scandals they married wives, and taught that it was lawful fi)r them to contract matrimony. First, because Paul says [1 Cor. 7:2]:" To avoid fornication, 4 let every man have his own wife." Also [9] : " It is better to marry than to burn." Secondly, Christ says [Matt. 19:5 11] : " xVll men cannot receive this saying/' where he teaches that not all men are lit to lead a single life; for God created man for procreation [Gen. 1 : 28]. Nor is it in man's power, 6 without a singular gift and work of God, to alter this creation. Therefore those that are not fit to lead a single life ought to 7 • contract matrimony. For no man's law, no vow, can annuls the commandment and ordinance of God. For these reasons 9 the priests teach that it is lawful for them to marry wives. It is also evident that in the ancient Church priests were mar- 10 ried men. For Paul says [1 Tim. 3 : 2] that a bishop should 11 be the husl)and of one wife. And in Germany, four hundred 12 years ago for the first time, the priests were violently coai- pelled to lead a single life, who indeed offered such resistance THE AUGSBURG CONFESSION. 49 that the Arcliljisliop of Muyence, when ahoiit to puhli.sh the Pope's decree eoncerninf^ this matter, was almost killed in the f.^ tumult raised by the eiirai^ed priests. And so harsh was 13 the dealiiii): in the matter that not only were marriai^es forbidden for tlu; time to come, but also existing marriau:es were torn asunder, eontrary to all laws, divine and human, contrary even to the Canons themselves, made not only by the Popes but by most eelebratetl Coimeils. Seeing also that, as the world is ag-ing, man's nature is gradually growing weaker, it is well to guard that no more viees steal into Germany. Turthermore, God ordained mar- riage to be a hel[) against human infirmity. The Can(jns themselves say that the old rigor tjught now and then, in the latter times, to be relaxed because of the weakness of men; wliieh it is to be devoutly wislu.'d were done also in this matter. And it is t(^ be t'xpected that the churches shall at length lack [)astors, if ni\ii;riage shoidd be any longer for- bidden. L\j But while the C()ninian(MiW)t of God is in force, while the custom of the Church is luViKkihjwn, while impure celibacy causes many scandals, aMu|V(\it'v>iiuul other crimes deserving the punishments\of jiifetNiiag^^rates, yet it is a marvellous thing that in nothing, is^imore cruelty exercised than against th(» marriage of pViet^w. God has given commandment to 19 honor marriage. \ J>;yi rhe laws of all well-ordered common- 20 wealths, even anu/TT^the heathen, marriage is most highlv 21 honoree intent of the Canon?;, for no other cause 22 than marriage. /ran 1 [in 1 Tim. 4 : o] calls that a doctrine of devils, which forbids marriage. This may now i>e readily understood when the law against marriage is maintained l)v 23 such penalties. R, But as no law of man can annul the eomn)andment i4' 24 God, so neitlier can it be done by any vow. ^Vccordintrlv 25 Cyprian also advises that women who do not kecj) the chastity they have promised shouhl marry. His words are these [Book I., Epistle xi.] : " But if they be unwilling or unable to persevere, it is better for them to marry than to fall into the fire by their lusts; at least, they should give no offence to their brethren and sisters." And even the Canons show some 26 leniency toward those who have taken vows before the proper age, as heretofore has generally been the case. 14 16 17 18 50 THE AUGSBURG CONFESSION. Article XXIV. Falsely are our churches accused ot* Abolishing the Mass ; i for the Mass is retained on our part, and celel^rated with the highest reverence. All the usual ceremonies are also pre- 2 served, save that the parts sung in Latin are interspersed here and there with German hymns, which liave been added to teach the people. For ceremonies are needed to this end 3 alone, that the unlearned be taught. And not only has Paul 4 commanded to use in tiie Church a language understood by the people [1 Cor. 14 : 2, 9], but it has also been so ordainetl by man's law. The people are accustomed to partake of the S;icrament to- 5 gether, if any be fit for it, and this also increases the rever- ence and devotion of public worshij). For none arc admitted 6 except they be first j)roved. The people are also advised con- 7 cerning the dignity and use of the Sacrament, how great con- solation it brings anxious consciences, that they may learn to believe God, and to expect and ask of Hini all that is good. This worship pleases God ; such use of the Sacrament nour- 8 ishes true Lious consciences ; that God requires faith to believe such absolution as a voice sounding from Heaven, and that such faith in Christ truly obtains and receives the forgiveness of sins. Aforetime, satisfactions were immoderately extolled ; of 5 faith and the merit of Christ, and the righteousness of faith, THE AUGSBURG CONFESSION. 53 no mention was niiule ; wlieroforc, on this point, our churches are by no means to be bhimed. For this even our adversaries 6 must needs concede to us, that the doctrine concerning repent- ance has been most diligently treated and laid open by our teachers. But f>f Confession, they teach, that an enumeration of sins 7 is not necessary, and that consciences be not burdened witli anxiety to enumerate all sins, for it is impossible to recount all sins, ivi the Psalm testities [10:1.')]: "Who can under-, stand his errors?" Also Jeremiaii [17:9]: "The heart is 8 deceitful, who can know it?" But if no sins were forgiven, 9 except those that are recounted, consciences could never find peace ; for very many sins they neither see, nor can re- member. The ancient writers also testify tiiat an enumeration is not 10 necessary. For, in the Decrees, Chrysostom is quoted, who 11 thus says : " I say not to thee, that tliou siiouldcst disclose thyself in public, nor that thou accuse thyself before others, but I woidd have thee obey tiie prophet who says: 'Disclose thy way before God.' Therefore confess thy sins before God, the true Judge, with prayer. Tell thine errors, not with the tongue, but with the memory of thy conscience." And the 12 Gloss ("Of Repentance," Disfinct. v, Cap. Conxiderd) admits that Confession of human right only. Nevertlieless, on ac- 13 count of the great benefit of absolution, and because it is otiicrwise useful to the conscience, Confession is retaiuedy amono- us. Article XX VL f.^ It has been the general persuasion, not of the people i alone, but also of such as teach- in the churches, that making Distinctions of Meats, and like traditions of men, are works profitable to merit grace, and able to make satisfactions for sins. And that the world so thought, appears from this, 2 that new ceremonies, new orders, new holyf God's commandment, are%) be held in reverence and honor, as among the chief blessings of G offence bo given. Of this kind, is the ol)servanco of the Lonl's Dav, Easter, 57 Pentecost, and like holvdavs and rites. For those wlu^ judge 58 that, by the autliority of the Church, the observance of the Lord's Day instead of the Sabbath Day was ordained as a thing necessary, do greatly err. Scripture lias abrbgtited the 59 Sabbath Day; for it t(^aches tliat, since the Gospel has bc<'n revealed, all the ceremonies of Moses can be omitted. Antl6c vf^t, because it was necessary to a])point a certain day, that the people might know when they ought to come together, it app;>ars that the Church [the Ajiostles] di'signated the Lord's • Day for this purpose ; and this day seems to have been chosen all the more fortliis addition-.il reason, that m(Mi might 9 66 THE AUOSBURG CONFESSION. have an example of Cliri.stian lilxTty, and niiu:lit know that the keeping neither of th(! .Sahl>ath, not- of anv other dav, is neeessary. There are nion.strons dispntatiiMi.s conecrniiiij; the (•h:iiii:inLr6i gg of the law, tiie ceremonies of the new law, the ehanuinr so. Thev ])rescri!)e concerning holydays, how far it is lawful to work. A\'hat cl.-e64 are sncli disputations but snares of consciences? For although they endeavor to modify the traditions, yet the ecjuitv can never be perceive*] as long as the opinion remains that they are neeesstiry, which nnist needs remain where th.e righteous- ness of faith and Christian liberty arc disregarded. The Apostles commanded to abstain from Idood. A\'ho65 doth now observe it? Any admit none, unless they 70 swear that they will not teach the pure doctrine of the Gos- pel. The churches do not ask that the bishops should restore 71 concord at the ex])ense of the'r honor; which, nevertheless, it would be j^roper for good ])astors to do. Gliey ask (^dy 73 that they would ndease unjust burdens which are new and have been received contrary to the custom of tlu^ Church Catholic. It may be that then^ W(M'e plausible reasons for 73 some of these ordinances ; and vet thev are not adapted to gq later times. It is also evident that some were adopted 74 through erroneous concepti(»ns. Thercfon*, it woidd be THE AUGSBURG CONFESSION. 67 Ix'fittinsi; the clcnicncv of the Pontiffs to mitiirate tliem now; because such :i niodifieatioii does not shake tlie unity of the Chiireh. For many iiuniaii tnulirions have been ciianarochial rites, confessions, burials, sermons on extraordinary occasions, and iinnnnerable other things. Things of this sort we have passed over, so that 3 the chief points in this matter, having been brietiy set forth, might be the most readily understood. Xor has anything 4 been here said or adduced to the reproach of any one. Only 5 those things have been recounted, whereof we thought that it was necessary to speak, so that it might be understood that, in doctrine and ceremonies, nothing has been received on our part, against Scripture or the Church Catholic, since it is manifest that we have taken most diligent care that no new and ungodly doctrine should creep into our churches. The above articles we desire to present in accordance with the edict of Your Im])(^rial Majesty, so that our Confession should therein be exhibited, and a summary of the doctrine of our teachers miirht be discerned. If anvfhin<; further be 68 THE AUGSBURG CONFESSION. (k'sired, wc are ready, G(J(1 willimx, U) present ampler infor- mation according to the Scrij)tures. John', Duke of Saxony, Eli'ctor, GiooiKJE, Margraves of Brandenburg. EuNicsT, Duke of Liinehurg. Pirii.ip, Landgrave of Plesse. John Fredeuick, Duke of Saxony. FiiANcis, Duke of Liinehurg. WoEFOANd, Prince of Anhait. Senate and ]\L\oistracy of Nuremburg. Senate of lleutlinwn. PART ni. APOLOGY OF THE AUGSBURG CONFESSION. APOLOGY OF THE AUGSBURG CONFESSION. OOKTEKTS. MELANCHTHON'S PREFACE. L Of the Fikst Articxe. CHAPTER L OF ORIGINAL SIN. n Of the Second Article. ILL Of the Third Article (Concerning Christ). CHAPTER n. OF JUSTIFICA'/ION. IV. Of the Fockth, Fifth, Sixth axd Taventieth Abticleb, What is justifying faith? Faith in Christ justifies. Remission of sins obtained by faith alone in Christ. CHAPTER III. OF LOVE AND THE FULFILLING OF THE LAW Reply to the arguments of adversaries. -CHAPTER IV. OF THE CHURCH. V. Op the Seventh Article. VI. Of the Eighth Article. VII. Of the Ninth Article (Baptism). ''VIII. Of the Tenth Article (The Holy Supper). IX. Op the Eleventh Article (Cobfession). CHAPTER V. OF REPENTANCE. .X.'. Of the Twelft]! Article. n 72 THE APOLOGY OF THE AUGSBURG CONFhSSION. CHAPTER VI. OF CONFESSION AND SATISFACTION. CHAPTER VII. OF THE NUMBER AND USE OF THE SACRAMENTS. XL Of the Thirteenth Article. XII. Of the Focrteenth Article (Ecclesiastical Orders). CHAPTER VIII. OF HUMAN TRADITIONS IN THE CHURCH. XIIL Of the Fifteenth Article. XIV. Of the Sixteenth Article (Civil Order). XV. Of the Seventeenth Article (The Return of Christ tc Judgment). XVI. Of the Eighteenth Article (Free Will). XVn. Of the Nineteenth Article (The Cause of Sin). XVni. Of the Twentieth Article (Good Works). CHAPTER IX. OF THE INVOCATION OF SAINTS. XIX. Of the Twenty-first AbticTlE. CHAPTER X OF BOTH KINDS IN THE LORD'S SUPPER. CHAPTER XI. OF THE MARRIAGE OF PRIESTS. /CHAPTER Xn. OF THE MASS. Definition of sacrifice, and the various species of sacrifices. Opinion of the Fathers concerning sacrifice. The use of the sacrament. The terms of the Mass. Mass for the dead. CHAPTER XIII. OF MONASTIC VOWS. CHAPTER XIV. OF ECCLESIASTICAL POWEB, 73 THE APOLOGY OF THE CONFESSION. Phllip Melanchthon prEvSents his Greeting to the Reader. After the Confession of our ]>rinecs was publicly read, cer- i tain theologians and monks ])repared a confutation of our writ- ing; and when His Inijierial ^lajcsty had caused this also to be read in the assembly of the princes, he demanded of our princes that they should assent to this confutation. But as our princess had heard that many articles were (.lisapproved, which they could not abandon without offence to conscience, they asked that a copy of the confutation be furnished them, that they might be able both to sec what the adversaries condemned and to refute their, arguments. And indeed in a cause of such im- portance, pertaining to religion and the instruction of consci- ences, they thought that the adversaries would produce their writing without any hesitation. But this our princes could not obtain, unless on the most perilous conditions, which it was impossible for them to accept. Then, too, negotiations for peace were begun, in which it 3 was apparent that our princes declined no burden, however grievous, that could be assumed without offence to conscience. -^ But the adversaries obstinately demanded this, viz. that 4 we should approve certain manifest abuses and errors; and as we could not do this. His Imperial Majesty again demandeil that our princes should assent to the confutation. This our princes declined to do. For in a matter pertaining to religion, how could they assent to a writing into which they had not looked ? Especially, as they had heard that some articles were condemned, in which it was impossible for them, with- out grievous sin, to approve the opinions of the adversaries. They had, however, commanded me and some others to pre- 5 pare an Apology of the Confession, in which the reasons why we could not receive the confutation should be set forth to His Imperial Majcst}-, and the ol)iecti()ns made by the adversaries should be refuted. For during the reading, some of us had 6 taken down the chief points of the topics and arguments. This Apology they linally [at last when they took their de-7 10 73 74 THE APOLOGY OF THE AUGS15URG CONFE.^SION. panure from Augsburg] offered to His Iin])crial Majesty, tluit he might know that we were hindered, by the greatest and most important reasons, from approving tlic confutation. But His Imperial Majesty did not receive tlie ottered writing. Af- terwards a decree was published, in which the adversaries boa-st & that they have refuted oui Confession from tlie Scriptures. You have now, therefore, reader, our apology; from whiclig you will understand not only what the adversaries have judged (for we have reported this in good faith), but also that they liave condemned several articles contrary to the manifest Scrip- ture of the Holy Ghost; so far are they from overthrowing our propositions by means of the Scriptures. Although originally we began the Apology by taking coun- ic sel with others, nevertheless, as it passed through tlie press, I -r have made some additions. Wherefore I give mv name, so that no one may complain that the book has been pub- lished anonymously. It has always been my custom in tliese controversies, to re- ii tain, so far as I was at all able, the form of the ordinarily re- ceived doctrine, in order that at some time concord could be reached the more readily. Nor indeed am I now de})artin"' far from this custom; although I could justly lead away the men of this age still farther from the opinions of the adver- saries. But the adversaries are treating the case in such a 12 way, as to show that they are seeking neither truth nor con- cord, but to drain our blood. And now I have written with the greatest moderation possi- 13 ble; and if any expression appear too severe, I must say here beforehand that I am contending with the theologians and monks who wrote the confutation, and not with the Emperor or the princes, whom I hold in due esteem. But I have 14 recently seen the confutation, and have noticed how cuuniuLjly and artfully it was written, so that on some points it could de- ceive even the cautious. Yet I have not discussed all their so])histries ; for it would 15 be an endless task; but I have comprised the chief arguments, that there might be among all nations a testimony concerning us, that we hold the Gospel of Christ correctly and in a pious . .^way. Discord does not delight us ; neither are we indifferent to our danger, the extent of which, in such a bitterness of hatred wherewith the udvei-saries have been Inflamed, we readily un- dei-stand. But we cannot abandon truth that is manifest and necessary to the Church. Wherefore we believe that troubles id and dangei-s for the glory of Christ and the good of the Church, should be endured; we are confident that this our fidelity to -g duty is approved of- God, and we hope that the judgment of posterity concerning us, will be more just. For it is 17 Ch. I., Art. II. ORIGINAL SIIV. 75 andeniiihle that many topics of Christian doctrine-, wliose exist- ence in the Church is of the greatest moment, have been brought to view by our theologians, and exphu'ned ; in reference to wlii^h, we are not disposed here to recount, undf-r what sort of opinions and how dangerous, they formerly lay covered in the ^vritincrs of the monks, canonists and sophistical theologians. We have the public testimonials of many good men, who 18 give God thanks for this greatest blessing, viz. "that concernino- many necessary topics, he has taught bette^r things than are read everywhere in the books of our adversaries. We will commend our cause, therefore, to Christ, who here- 19 after will judge these controversies, and we beseech him to look upon the afflicted and scattered Churches, and to hv'iwj; them back to godly and perpetual concord. [Therefore, if thel'uown and clear truth is trodden under foot, we will resign this cause to God and Christ in heaven, who is the Father of orphans, and the Judge of widows and of all the forsaken, who (as we certaiuly know) will judge and pa.ss sentence upon this cau.se aright. Lord Jesus Christ, it is thy holy Gospel, it is thy cause, look thou upon the many troubled hearts and consciences, and maintain and strengthen in thy truth thy Churches and little flocks, who suffer from the devil, anxiety and distress. Confound all hypocrisy and lies, and grant peace and unity, so that thy glory may advance, and thy kingdom, strong against all the gates of hell, may continually grow and increase.] 77 Article I. Of God. The first article of our Confession, our adversaries approve, i in which we declare that we believe and teach that there is one divine essence, indivisible, etc., and yet that there are three di.s- tinct persons, of the same divine essence, and coetcrnal. Father, Son and Holy Ghost. This article we have always taught and 2 defended, and we believe that it has, in Holy Scripture, sure and firm testimonies that cannot be overthrown. And we con- stantly affirm that those thinking otherwise are outside of the Church of Chri.st, and are idolaters, and insult God [idolatrous and blasphemous]. CHAPTER I. Article II. Of Original Sin. The second article. Of Original Sin, the adversaries approve, 1 but in such a way, that they, nevertheless, censure the definition 76 THE APOLOGY OF THE AUGSBURG CONFESSION. of Original Sin, which we incidentally gave. Here at the very threshold, His Imperial Majcsiy will discover that the writers of the confutation were deficient not only in judgment, but also in candor. For whereas we, with a simple mind, desired, in pass- Tig, to recount those things which Original Sin embraces, these men, by framing an invidious interpretation, artfully distort a proposition that has in it nothing which of itself is wrong. Thus they say : " To be without the fear of God, to be with- out faith, is actual guilt;" aud therefore they deny that it is original guilt. [A. OJ ike Notion of Original Sin^ It is very evident that such subtilties have originated in the 2 schools, not in the council of the Emperor, But altliough this false interpretation can be very easily refuted; yet, in order that all good men may understand that we teach in this matter nothing that is absurd, we ask first of all that the German Con- -o fession be examined. This will free us from the suspicion of novelty. For there it is written : Welter wird rjelehret, das nach dem Fall Add alle Menschen, so naturlich geboren icerden, in Silnden empfangen, und geboren werden ; das ist, dass sie alle von Mutter Leibe an voll baser Lust und Neigung sind, keine wahre Gotte-furc/d, kein wahren Glauhen an Gott von Natur haben konnen. [It is further taught that since the Fall of Adam, all meu who are naturally born, are conceived and born in sin, i. e. that they all, from their mother's womb, are full of evil desire and inclination, and can have by nature, no true fear of God, no true faith in God.] This passage testifies that we deny 3 to those propagated according to carnal nature, not only the acts, but also the power or gifts of producing fear and trust in God. For we say that those thus born have coucupiscence, and cannot produce true fear and trust in God. What is there here, with which fault can be found? To good men, we think, indeed, that we have exculpated ourselves sufficiently. For in this sense the Latin stiitemeiit denies to nature the power, i. e. it denies the gifts and energy, by which to produce fear and. trust in God, and, in adults, the acts. So that when we mention con- cupiscence, we understand not only the acts or fruits, but the constant inclination of the nature [the evil inclination witiiin, which does not cease, as long as we are not born anew through the Spirit and faith]. But hereafter we will show more fully, that our statement 4 agrees with the usual and ancient definition. For we must first show our design in preferring to employ these M'ords in this place. In their schools, the adversaries confess that " the material/' as they call it, "of Original Sin, is concupiscence." Wherefore, in framing the definition, this should not liave been Cii. I., AuT. II. ORIGINAL SIN. 7? nassccl bv, cspcciallv at this time, when some arc philosoplii/ing concerniiig it in a manner unbecoming our religion [are speak- in grievino- over sin," elicit an act of love to God, or, for Gods sake be'active in that which is good. And because this opinion ic naturallv flatters men, it has brought forth and multiplied in the Church many services, monastic vows, abuses of the mass; and, with this opinion, others have, from time to time, devised other acts of worship and inventions. And, in order that they 11 mav nourish and increase confidence in such works, they affirm that God uf'ccssarily gives grace to one tluis^ working, by the necessitv not of constraint, but of immutability [not that he is constrained, but that this is the order, which God will not transgress or alter]. In this opinion, there arc many great and pernicious errors, 12 which it would be tedious to enumerate. Let the discreet reader think only of this : If this be Christian righteousness, what diflference is there between philosophy and the doctrine ot Christ? If we merit the remission of sins by these elicit acts, what does Christ furnish ? If we can be justified by reason and the works of reason, wherefore is there need of Christ or regeneration? And from these opinions, the matter has now 13 come to such a pass, that many ridicule us, because we teach that another righteousness than philosoi)liic, must be sought after. We have heard tliat some, the Gospel being ban- 14 ^^ ished, have, instead of a sermon, repeated the ethics of 86 THE APOLOGY OF THE AUGSBURG COXFESSTON-. Aristotle. [I myself have heard a <2:reat preaclier, who did not mention Christ and the Gospel, and preached the ethics of Aristotle.] Nor did such men err, if those things are true, which the adversaries defend [if the doctrine of the adver- saries be true, the Ethics is a precious book of sermons, and a fine, new Bible]. For Aristotle wrote concerning civil life so learnedly, that nothing farther concerning this, is to be souglit after. We see books extant, in which certain sayings of Christ 15 are compared with the sayings of Socrates, Zeno and others, a>s though Christ had come for the purpose of delivering certain laws, through which we might merit the remission of sins, as though we did not receive this gratuitously, because of his merits. Therefore, if we here receive the doctrine of the advei'saries, 16 that by the works of reason, we merit the remission of sins and justification, there will bo no difference between philosophic, or certainly piiarisaic, and Christian righteousness. Although the adversaries, not to piiss by Christ altogetlier, 17 require a knowledge of the history concerning Christ, and ascribe to him that he has merited for us that a habit be given, or as they say prima gratia, "first grace," which they under- stand as a habit, inclining us the more readily to love God; yet, what they ascribe to this habit, is of little importance, because tiiey imagine that the acts of the will are of the same kind, before, and after this habit. They imagine that the will can love God ; but nevertheless this habit stimulates it to do tlie same the more cheerfully. And they bid us first merit this habit, by preceding merits, then they bid us merit by the works of the Law, an increase of this habit, and life eternal. Thus iS they bury Christ, so that men may not avail themselves of him, as a Mediator, and believe that, for his sake, they freely receive remission of sins and reconciliation, but may dream that, by tlieir own fulfilment of the Law, they merit the remission of sins, and that by their own fulfilment of the Law, they are accounted righteous before God ; while, nevertheless, the Law is never satisfied, and reason does nothing except certiiin civil works, and, in the meantime, neither [in the heart] fears God, nor truly believes that God caras for it. And although they speak of this habit, yet, without the righteousness of faith, q/. neither tlie love of God in man can exist, nor can what the love of God is, be understood. Their feigning a distinction between meritum conrjrui and 19 meritum. coivUgni [due and true complete merit] is only an artifice whereby they may not appear openly to pelagianize. For if God necessarily gives grace for tlie meritum congrui [due merit], it is no longer meritum cnngi'ui, but meritum con- digni [a true duty and complete merit]. After this habit of love [is there], they imagine that man cjin acquire merit de Cn. II., Art. IV. .JUSTIFICATION. 87 eondigno. Aiul yet they bid us doubt whether then; be a habit present. How therefore do they know whether they acquire merit de conrjruo or cJe comJigno f Bat this wliole matter was fab- 20 rieated by unconcerned men, who did not know how the remis- sion of sins occurs, and how, in the judgment of God, and terrors of conscience, trust in works is driven away from us. Secure hypocrites always judge that they acquire merit de con- dif/no, whether the habit be present, or be not present, because men naturally trust in their own righteousness; but terrified con.sciences waver, and hesitate, and then seek and accumulate other works, in order to find rest. Such consciences never think that, they acquire merit de condiqno, and they rush into despair unless they hear, in addition to the doctrine of the Law, the Gospel concerning the gratuitous remission of sins, and the righteousness of fiiith. [Thus some stories are told, that when the Barefooted monks had in vain praised their order and good works to some good consciences in the hour of death, they at last had to be silent concerning their order and St. Frauciscus, and to say : " Dear man, Christ has died for tliee." This revived and refreshed in trouble, and alone gave peace and comfort.] Thus the adversaries teach nothing but the righteousness of ?: reason, or certainly of the Law, upon which they look just a-* the Jews upon the veiled face of Moses ;^ and, in secure hypo- crites, who think that they satisfy the Law, they excite pre- sumption and empty confidence in works, and contempt of the grace of Christ. On the contrary, they drive timid consciences q. to despair, which, laboring with doubt, never can find from experience what faith is, and how it is efficacious ; thus, at last they utterly despair. Moreover we think concerning the righteousness of reason 2: thus, viz. that God requires it, and that, because of God's com- mandment, ths honorable works which the Decalogue com- mands must necessarily be performed, according to the passage (Gal. 3:24): "The Law was our schoolmaster;" likewise (1 Tim. 1:9): " The Law is made for the ungodly." For God wishes those who arc carnal [gross sinners] to be restrained l)y civil discipline, and, to maintain this, he has given laws, Scripture doctrine, magistrates, penalties. And this righteous- 23 ness reason, by its own strength, can, to a certain extent, work, although it is often c vercome by natural weakness, and by the devil impelling it to manifest crimes. Moreover, although we 24 cheerfully a.ssign this righteousness of reason the praises that are due it (for this corrupt nature has no greater good [in this life and in a worldly nature, nothing is ever belter than elo- quence and virtue], and Aristotle says aright : " Neither the ' 2 Cor. 3 : 13 sqq. 88 THE APOLOGY OF THE AUGSnUIlO CONFESSrON. evening star, nor the morning star is more bcantiful than right- eousness," and God also honors it with bodily rewards) ; yet it ought not to be praised, so as to detract from Christ. For it is false, that we merit the remission of sins by our 25 works. False also is this, that men are accounted righteous before 26 God, because of the rio-htcousness of reason Tworks and external {)ietyj. Ff«Jse also is this, that reason, by its own strength, is able to 27 love God above all things, and to fulfil God's Law, viz. to truly fear God, to be truly confident that God hears prayer, to be willing to obey God in death and other dispensations of God, not to covet what belongs to otlicrs, etc. ; although reason can work civil works. False also and dishonoring Christ is this, that there are men 28 who do not sin, but without grace, fulfil the commandments of God. We have testimonies for this our belief, not only from the 29 qn Scriptures, but also from the Fathers. For, in opposition to the Pelagians, Augustine contends at great length, that grace is not given becaase of our merits. And, in De Xatura et Gratia, he says: "If natural ability, through the Free Will, suffice both for learning to know how one ought to live, and for living aright, then Christ has died in vain, then the offence of the cross is made void. Why may I not also here exclaim ? 30 Yea I will exclaim, and, with Christian grief, will chide them : ' Christ has become of no effect unto you, whosoever of you are justified by the Law; ye are fallen from grace' (Gal. 5 : 4, cf. 2 : 21). 'For they being ignorant of God's rigliteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the Law for rigliteousness to ev^erv one that believeth' (Rom. 10 : 3, 4). And John 8 : 36 : 'If the Son 31 therefore shall make you free, ye shall be free indeed.' " Therefore, by reason, wo cannot be freed from sins and merit the remission of sins. And in John 3 : 5, it is written : " Ex- cept * man be boru of Avater and of the Spirit, he cannot enter into the kingdom of God." But if it is necessary to be born again of the Holy Ghost, the righteousness of reason does not justify us before God, and does not fulfil the Law, Rom. 3 : 23 : "All have come short of the glory of God," /. e. are destitute 33 of the wisdom and righteousness of God, which acknowledges and glorifies God. Likewise R.>m. 8 : 7, 8: "The carnal mind is enmity against God ; for it is not subject to the Law of God, neither indeed can be. So then they that are in the flesh, can- not jilease God." These testimonies are so manifest, that, to 33 use the words of .Vugustiue which he employed in this case. Ch. n., Art. IV. JUSTIFICATION. 8'J they do not need an acute uuderstandlngj but only an attentive hearer. If the carnal mind is enmity ai^ain.st God, the flesh certainly does not love God ; if it cannot be subject to the Law of God, it cannot love God. If the carnal mind is enmity against God, the flesh sins, even when we do external civil works. If it cannot be subject to the Law of God, it certainly sins even when, according to human judgment, it possesses deeds that are excellent and worthy of praise. The adver-34 varies consider only the precepts of the Second Table, whicli contain civil rigiiteousne.ss that reason understands. Content with thi.s, they think that they satisfy the Law of God. In the meantime they do not see the First Table, which com- mands that we love God, that we be truly confident that God is angry with sin, that we truly fear God, that we be truly confident that God hears prayer. But the human heart with- out the Holy Ghost, either in security despises God's jud^^- ment, or in punishment flees from, and hates God, when he judges. Therefore, it does not obey the First Table. Since, 35 therefore, contempt of God, and doubt concerning the Word of God, and concerning the threats and promises, inhere in Qo human nature, men truly sin, even when, without the Holy Ghost, they do virtuous works; because they do them with a wicked heart, according to Rom. 14 : 23 : "What- soever is not of faith, is sin." ^ For such persons perform their worlvs with contempt of God, just as Epicurus does not believe that God cares for him, or that he is regarded or heard by God. This contempt vitiates works apparently virtuous, be- cause God judges the heart. Lastly, it was very foolish for the adversaries to write, that 36 men who are under eternal wrath, merit the remission of sins by an elicit act of love, since it is impossible to love God, un- less the remission of sins be apprehended fii-st by faith. For the heart, truly feeling that God is angry, cannot love God, unless he be presented as reconciled. As long as he terrifies us, and seems to cast us into eternal death, human nature is not able to elevate itself, so as to love a wrathful, judging and punishing God; [poor, weak nature must lose heart and courage, and must tremble before such great wrath, whicli so fearfully terrifies and punishes, and cannot ever feel a spark of love, before God himself comforts]. It is easy for the un-37 concerned to devise such dreams concerning love, as that a mortal guilty of sin can love God above all things, because they do not feel what the wrath or judgment of God is. But in agony of conscience, and in conflicts [with Satan] conscience experiences the vanity of these philosophical speculations. » Cf. Apology XV. (viii. 17), p. 208. 13 90 THE APOLOGY OF THE AUGSBURG CONFESSION Paul says (Rora. 4 : 15) : "The Law worketh wrath." He 38 does not say that by the Law men merit the remission of sins. For the Law always accuses and terrifies consciences. There- fore, it does not justify; because conscience terrified by the Law, flees from the judgment of God. Therefore, they err who trust that by the Law, by their own works, they merit :he remission of sins. It is sufficient for us to have said these 39 things concerning the righteousness of reason or of the Law, which the adversaries teach. For afterwhile, when we will declare our belief concerning the righteousness of faith, the subject itself will compel us to adduce more testimonies, which also will be of service in overthrowing the errors of the adver- saries which we have thus far reviewed. q^ Because, therefore, men by their own strength, cannot 4'^ fulfil the Law of God, and all are under sin, and subject to eternal Nvrath and death ; on this account, we cannot be freed, by the Law, from sin, and be justified, but the promise of the remission of sins and of justification, has been given us for Christ^s sake, who was given for us, in order that he might make satisfaction for the sins of the world, and has been ap- pointed as a Mediator and Propitiator. And this promise has 41 not the condition of our merits, but freely offers the remission of sins and justification, as Paul says (Rom. 11:6): " If it be of works, then is it no more grace." And in another place (Rom. 3 : 21) : " The righteousness of God without the Law is manifested," i. e. the remission of sins is freely offered. Nor 42 does reconciliation depend upon our merits. Because, if the remission of sins were to depend upon our merits, and recon- ciliation were from the Law, it would be useless. For, as we do not fulfil the Law, it would also follow that the promise of reconciliation would never pertain to us. Thus Paul reasons (Rom. 4 : 14) : " For if they which are of the Law be heirs, faith is made void, and the promise made of none effect." For if the promise would require the condition of our merits and the Law, it would follow, since we would never fulfil the Law, that the promise would be useless. But since justification occurs through the free promise, it 43 follows that we cannot justify ourselves. Otherwise, where- fore would there be need to j^romise ? For since the promise cannot be received except by faith, the Gospel, which is proper- ly the promise of the remission of sins and of justification for Christ's sake, proclaims the righteousness of faith in Christ, which the Law does not teach. Nor is this the righteousness of the Law. For the Law requires of us our works, and our 44 perfection. But the Gospel freely offere, for Christ's sake, to us who have been vanquished by sin and death, reconciliation, which is received, not, by works, but by faith alone. This Ch. II., Art. IV. JUSTIFICATION. 91 faith brings to God, not confidence in one's own merits, but onlj confidence in the promise, or the mercy promised in Christ. This special faith, therefore, by which an individuals Qt- believes that, for Chri.st's sake, his sins are remitted him, and, that, for Christ's sake, God is reconciled and pro- pitious, obtains remission of sins and justifies us. And, be- Ciiuse in repentance, i. e. in terrors, it comforts and encourages hearts, it regenerates us, and brings the Holy Ghost,^ that then we may be able to fulfil God's law, viz. to love God, to truly fear God, to truly be confident that God hears prayer, and to obey God in all afflictions; it mortifies concupiscence, etc. Thus, because faith, which freely receives the remission of 46 sins, presents, against God's wrath, Christ as ^Mediator and Propitiator, it does not present our merits or our love. This faith is the true knowledge of Christ, and avails itself of the benefits of Christ, and regenerates hearts, and precedes the ful- filling of the Law. And of this faith, not a syllable exists in 47 the doctrine of our adversaries. Hence we find fault with the adversaries, equally because they teach only the righteousness of the Law, and because they do not teach the righteousness of the Gospel, which proclaims the righteousness of faith in Christ. [B. IV/iat is Jusiifying Faith?~\ The adversaries feign, that faith is only a knowledge of his- 48 tory, and, therefore, teach that it can coexist with mortal sin. Hence, they say nothing concerning faith, by which Paul so frequently says that men are justified, because those who are accounted righteous before God, do not live in mortal sin. But that faith which justifies, is not merely a knowledge of history, but it is to assent to the promise of God, in which, for Christ's sake, the remission of sins and justification are freely offered. [It is the certainty or the certain trust in the heart, when, with my whole heart, I regard the promises of God as certain and true, through which there are offered me, without my merit, tlie forgiveness of sins, grace and all salvation, through Christ the Mediator.] And, that no one may suppose that it is mere knowledge, M-e will add further : it is to wish and to receive the offered promise of tlie remission of sins and of justification. [Faith is that my whole heart takes to itself this treasure. It is not my doing, not my })resenting or giving, not my work or preparation, but that a heart comforts itself, and is perfectly confident with respect to this, viz. that God makes a present and gift to us, and not we to him, that he slieds upon us every q/, treasure of grace in Christ.] And the distinction between 49 this faith and the righteousness of the Ivaw, can be easily ' Cf. Ani:sbur2 rmifrssion, Art V. 92 THE APOLOGY OE THE AUGSBURG CONFESSION. tllscorued. Faith is the Xazpsia [divine service], which re- ceives the benefits, offered by God ; the riglitcousness of the Law is the hizpz'ui [divine service] which offers to God our merits. By faith, God wishes himself so to be honored, that we may receive frc m him those things which he promises and offers. But, t]iat faith signifies, not only a knowledge of historv, v but the faith which assents to the promise. Paid openly testi- lies, when he says (Rom. 4:16): " Therefore it is of faith, to . the end the promise might be sure." For he judges, that the promise cannot be received, unless by faith. Wherefore, he compares them correlatively, and connects promise and faith. Although it \vili be easy to decide what faith is, if we consider ; the Creed, where this article certainly stands: "The forgive- ness of sins." Therefore, it is not enough to believe that Christ was born, suffered, was raised again, unless we add also this article, which is the final cause of the history: "The for- giveness of sins." To this article, the rest must be referred, viz. that, for Christ's sake, and not for the sake of our merits, forgiveness of sins is given us. For what need would there be, 5: that Christ be given for our sins, if for our sins our merits can give satisfaction ? As often, therefore, as we speak of Justifying Faith, we must 53 keep in mind that these three objects concur : the 'promise, and that too gratuitous, and the merits of Christ, as the price and propitiation. The promise is received by faith ; the " gratui- tous " excludes our merits, and signifies that the benefit is offered only through mercy ; the merits of Christ, are the price, be- cause there must be a certain propitiation for our sins. Scrip- 54 ture frequently implores mercy ; and the holy fathers often say that we are saved by mercy. As often, therefore, as mention is 55 made of mercy, we must keep in mind, that faith is there re- quired, which receives the promise of mercy. And, again, as often as we speak of faith, we wish an object to be understood, viz. the promised mercy. For faith justifies and saves, not on 56 the ground that it is a work in itself worthy, but only because it receives the promised mercy. q- And in the prophets and the psalms, this worehip, this 57 Xarpeia, is frequently highly praised, although the Law does not teach the gratuitous remission of sins. But the fathers knew the promise concerning Christ, that God, for Christ's sake, wished to remit sins. Therefore, since they understood that Christ would be the price for our sins, they knew that our works are not a price for so great a matter [could not pay so great a debt]. Therefore, they received gratuitous mercy and remission of sins by faith, just as the saints in the Xew Testa^ luent. Here belong those frequent repetitions concerning mercy 58 Ch. II., Aiir. IV. JUSTIFICATION. 93 and faith, in tlic psalms and the prophets, as this (Ps. 130 : 3 sq.) : " If then, Lord, shouldest mark iniquities, O Lord, who shall stand." Here David confesses his sins, and does not recount his merits. He adds: "But there is forgiveness with thee." He comforts himself by his trust in God's mercy, and he cites the promise : '' My soul dotii wait, and in his worcl do I hope/' i. e. because thouhost promi.-cd the remission of sins, I am sustained by this thy promise.' Therefore, the fathers 5 also were justified, not by the Law, but by the promise and faith. And it is wondertul that the adversaries extenuate faith to such a degree, although they see that it is everywhere praised * In the Variata, Melanchthon adds the example of Abraham, and con- tinues: " Paul also cites concerning Abraham fRom. 4:3): 'He believed God and it was counted unto him for righteousness;' i. e. Abraham knew that God was propitious to him only on account of his promise ; he as- sented to God's promise and did not suffer himself to be withdrawn from it, although he saw that he was impure and unworthy ; he knew that God offers his promise on account of his own truth,, and not on account of our works or merits. Neither can terrihed consciences find rest, if they ought to know that they please [God] on account of their own works or their own love or fulfilling of the Law, because in the flesh sin inheres, which always accuses us. But hearts hud rest when in these terrors they are convinced that we please God, because he has promised, and that God proffers the promise on account of his own truth, not on account of our worth. Thus Abraham heard this voice : ' Fear not ; I am thy shield,' etc. (Gen. 15 : 1). This encouraged him, and he perceived that God waa propitious to him, not because he deserved it, but because it was necessary that the promise of God be judged true. This faith, therefore, is impute.1 to him for righteousness, i. e. because he assents to the promise and receives the offered reconciliation ; he is now truly righteous and accepted by God, not on account of his own worth, but because he accepts the gratuitous promise of God. Not without a cause did this testimony of Genesis (15 : 1) ple.ose Paul. We see how he amplifies it, how earnestly he dwells upon it, because he saw that in this passage the nature of faith can be easily observed ; he saw that a testimony concerning the imputation of righteousness is expressly added; he saw that the praise of meridng justification and of pacifying conscience is denied to works. When Abraham therefore is pronounced righteous, because he assents to the promise and accepts the offered reconciliation, he does not oppose merits or works to God's wrath. Wherefore this passage carefully considered will be sufficient to teach pious minds fully concerning the entire subject, since indeed it can be thus understood, if terrified minds propose it to themselves and are convinced that in this manner they ought to assent to the gratuitous promise. For they are not able to find rest otherwise, unless they are confident that they have a reconciled God, for the reason that be has promised, and not for the reason that our nature, life and works are wortliy." 9-i THE APOr,OGY OF THE AUGSBURG CONFESSION. as an eminent service, as in Ps. 50 : 15 : "Call npon me in the (lay of trouble: I will deliver thee." Thus God wishes him- 6c self to he made known, thus he wishes himself to be worshi[)ped, that from him we may receive benefits, and may receive them too because of his mercy, and not because of our merits. This is the richest consolation in all afflictions. And such consola- tions the adversaries remove, Avhen they extenuate and disparage faith, and teach only that, by means of works and merib?, men freat with God. 98 [C. Tliat Faith in Clirist Justifies^ In the first place, lest any one may think that we speak 6i concerning an inoperative knowledge of history', we must de- clare how faith is attained. Afterward we will show both that it justifies, and how this ought to be understood, and we will explain those things to which the adversaries object. Christ, 62 in the last chapter of Luke (24 : 47), commands " that repent- ance and remission of sins should be preached in his name." For the Gospel convicts all men, that they are under sin, that they all are subject to eternal wrath and death, and offers, for Christ's sake, remission of sins and justification, which is re- ceived by faith. ^ The preaching of repentance which accuses us, terrifies consciences with true and earnest terrors. In these, hearts ought again to receive consolation. This happens, if they believe the promise of Christ, that, for his sake, we have remission of sins. Tlih faith, encouraging and consoling in these fears, receives remission of sins, jibstifies and quickens. For this consolation is a new and spiritual life. These things are plain 63 and clear, and can be understood by the pious, and have testi- monies of the Church [as is to be seen in the conversion of Paul and Augustine.] The adversaries nowhere can say how the Holy Ghost is given. They imagine that the sacraments confer the Holy Ghost ex opere operato, without a good emo- tion in the recipient, as though, indeed, the gift of the Holy Ghost were a matter of indifference. But since we speak of such faith as is not idle thought, but 64 of that which liberates from death and produces a new life in hearts, and is the work of the Holy Ghost ; this does not co- exist with mortal sin, but, as long as it is present, produces good fruits, as we will say afterwhile. For what more simple 65 and more clear can be said concerning the conversion of the wicked, or concerning the mode of regeneration ? Let them, from so great an array of writers, adduce a single commentary upon the Se) dent ice,- that syteaks of regeneration. When they 66 ' Cf. Formula of CDncord Ep. and Sol. Dec, V., 533 .sqq , 636 sqq.; A.pol., III. Go ; XII. r-S. » Of Peter I^ombard Ch. IL, Art. IV. JUSTIFICATION. 95 .speak of the habit of love, they imagine that men merit it Jirougli works, and they do not teach that it is received througli the Word, precisely as also the Anabapti.sts teach at this time. But God cannot be treated with, God cannot be 67 apprehended, except through the Word. Accordingly justifi- cation occurs through the Word, Just as Paul says (Horn. 1 : 16): "The GosjH}] is the power of God unto salvation to every one qq that believetii." Likewise (10 : 17): "Faith conieth by hearing." And even from this, proof can be derived, that faith justifies; because, if justification occurs only through the Word, and the Word is apprehended only by faith, it fol- lows that faith justifies. But there are other and more ira-68 portant reasons. We have said these things thus far, in order that we might show the mode of regeneration, and that the nature of faith, concerning which we speak, might be under- stood. Now we will show that faith justifies. Here, in the fii-st69 place, readers must be admonished of this, that just as it is necessary to maintain this sentence: Christ is Mediator, so is it necessary to defend that faith justifies. For how will Christ be Mediator, if, in justification, we do not use him as Mediator; if we are not convinced that, for his sake, we are accounted righteous? But this is to believe, to trust in the merits of Christ, that for his sake God certainly wishes to be reconciled with us. Likewise just as we ought to maintain that, in addi-70 tion to the Law, the promise of Christ is necessary; so also is it needful to maintain that faith justifies. For the Law cannot be performed, unless the Holy Ghost be first received. It is, therefore, needful to maintain, that the promise of Christ is necessary. But this cannot be received except by faith. There- fore, those wdio deny that faith justifies, teach nothing but the Law, both Christ and the Gospel being set aside. But when it is said that faith justifies, some perhaps under- 71 stand it of fixith as an originating principle, viz. that faith is the beginning of justification or preparation for justification, so that that through which we are accepted by God is not faith it- self, but the works Avhich follow ; and they dream, accordingly, that faith is j)raised, because it is an originating principle. For great is the power of an originating principle, as they commonly say, d.r>yjr] r^fitau Tza'^zbi;, the beginning is half of everything; just t\s if one would say that grammar makes the teachers of all arts, because it prepares for other arts, although in fact it is his own art that renders every one an artist. We ,r|p, do not believe thus concerning faith, but we maintain this, that properly and truly, by faith itself, we are for Christ's- sake accounted righteous, or are acceptable to God. And, be- 72 cause "to be justified" means that, out of unjust men, just 96 THE APOLOGY OF TPIE AUGSBURG CONFESSION. men be made, or be born again, it means also that they should be pronounced or accounted just.^ For Scripture speaks in botli ways. Accordingly we wish first to sllo^v this, that faith alone makes of an unjust, a just man, i. e. receives remission of sins. The particle Alone offends some, although even Paul says 73 (Rom. 3 : 28): " We conclude that a man is justified by faith loithout the deeds of the Laiv." Again (Eph. 2:8): "It is the gift of God ; not of works, lest any man should boast." Again (Rom. 3 : 24) : " Being justified freelij" If the exclusive Alone displeases, let them remove from Paul also the exclu- sives "freely," "not of works," "it is the gift," etc. For these also are exclusives. It is, however, the opinion of merit that we exclude. We do not exclude the Word or sacraments, as the adversaries falsely charge us. For we have said above that faith is conceived from the Word, and we honor the ministry of the Word in the highest degree. Love also and works 74 ought to follow faith. Wherefore, they are not excluded so as not to follow, but conjidence in the merit of love or of works is excluded in justification. And this we will clearly show. [D. Tliat we Obtain Remission of Sins by Faith alone in Christ.'] We think that even the adversaries acknowledge that, in 75 justification, the remission of sins is first necessary. For we all are under sin. Wherefore, we thus reason : To attain the remission of sins is to be justified, according to 76 Ps. 32 : 1 : "Blessed is he whose transgression is forgiven." By faith alone in Christ, not through love, not because of love 77 or works, do wo attain the remission of sins, although love follows faith. Titer fore by faith alone we are justified, under- 78 standing justification as the making a righteous man out of an unrighteous, or that he be regenerated. jQ^ It will thus become easy to declare the minor premise 7( if we know how the remission of sins occurs. The adver- saries with great indifference dispute whether the remission of sins and the infusion of grace are the same changes. Idle men did not have anything to say [cannot speak at all on this sub- ject]. In the remission of sins, the terrors of sin and of eternal death, in the heart, ought to be overcome, as Paul testifies, 1 Cor. 15 : 56 sq. : " The sting of death is sin, and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ." That is, sin terrifies consciences; this occurs through the Law, which shows the wrath of God against sin ; but we gain the victory through Christ. How ? By faith, when we comfort ourselves by cou- ' Cf. Formula of Concord, 528, 613. Cn. II., AuT. IV. JUyXli'lCATlON. 97 fidcnce in the mercy promi.scd for Christ's sake. Tluis, there- 8c fore, we prove the minor proposition. The wratli of God can- not be appea.sed, if we prcijcnt airainst it our own works, becau.se Christ has been set fortii as a Propitiator, so that, for his sake, the Father may become reconciled to us. But Christ is not apprehended as a Mediator, except by faith. Therefore, by faith alone we obtain remission of sins, when we comfort our hearts with confidence in the mercy promised for Christ's sake. Likewise Paul, Rom. 5:2, says: ''By whom also we haveSi access," and adds, " by faith." Thus, therefore, we are recon- ciled to the Father, and receive remission of sins, when we are comforted with confidence in the mercy promised for Christ's sake. The adversaries regard Christ as Mediator and Pro- pitiator for this reason, viz. that he has merited the habit of love; they do not urge us to use him now as Mediator, but, precisely as though Christ were buried, they imagine that we have access, through our own works, and, through these, merit this habit, and afterwards, by this love, come to God.' Is not this to altogether bury Christ, and to take away the entire doc- trine of faith ? Paul, on the contrary, teaches that we have access, i. e. reconciliation, through Christ. And to show how this occurs, he adds, that we have access " by faith." By faith, thei-efore, for Christ's sake, loe receive remission of sins. We cannot opj)ose our own love, and our own works, over against God's wrath. Secondly, It is certain that sins are remitted for the sake of 82 ,«2 Christ, as Propitiator, Rom. 3 : 25 : " Whom God hath set forth to be a propitiation." Moreover Paul adds: "Through faith." Therefore this Propitiator thus profits us, when, by faith, we apprehend the mercy promised in him, and present it, against the wrath and judgment of God. And to the same effect, it is written, Heb. 4 : 14, 16 : '' Seeing then tliat we have a great High Priest," etc., " let us therefore come with confidence." For the Apostle bids us to come to God, not with confidence in our own merits, but with confidence in Christ, as a Pligh Priest; therefore he requires faith. Iliirdly. Peter in Acts 10 : 43 says: "To him give all the 83 prophets witness, that through his name whosoever believeth on him shall receive remission of sins." How could this be said more clearly? We receive remission of sins, he says, through his name, i. c. for his sake: therefore, not for the sake of our merits, not for the sake of our contrition, attrition, love, \v(jrship, works. And he a(kls : "When we believe in him." Therefore, he requires faith. For we cannot apprehend the name of Christ, except by faith. Besides he cites the agree- ' Variata : By love have peace of conscience. 13 98 THE APOLOGY OF THE AUGSBQllG CONFESSION ment of all the Fathers, This is truly to cite the aiithorilj of the Church. But of this topic we will speak after a whi'^» when treatiiiiz: of " Repeiitauce." Fourthly, llcnii.ssion of sins is something!: promised f»r8. Christ's sake. Therefore, it cannot be received exce[)t hv faith alone. For the promise cannot be received, except b'v faith alone. Rom. 4 : 16: "Therefore it is of faith, that it inii^ht be by grace, to the end that the promise might be sure;" as though he were to say : ^^ li' the matter were to depend u])0u our merits, the {)romise would be uncertain and useless, because we never could determine when we would have sufHcient merit." And this, experienced consciences can easily understand [and ■ would not, for a thousand worlds, have our salvation depend upon ourselves]. Accordingly Paul says. Gal. 3 : 22 : " But the Scripture hath concluded all under sin, that the promise bv faith of Jesus Christ might be given to them that believe." He withdraws merit from us, because he says that all are guilty and concluded under sin ; then he adds that the {)romise, viz. of the remission of sins and of justification, is given, and adds how the promise can be received, viz. by faith. And this rea-. soning, derived from the nature of the promise, is the chief reasoning in Paul, and is often repeated. Nor can anything be devised or imagined whereby this argument of Paul can be overthrown. IQo Wherefore let not good minds sutfer themselves to be 85 forced from the opinion, that we receive remission of sins for Christ's sake only through faith. In this, they have sure and firm consolation against the terrors of sin, and against eternal death, and against ail the gates of hell. But since we receive remission of sins and the Holy Ghost' 86 by faith alone, faith alone justifies, because those reconciled are accounted righteous and children of God, not on account of 'heir own piu'ity, but through mercy for Christ's sake: if they )y faith apprehend this mercy. Accordingly Scripture testifies, hat by faith we are accounted righteous (llom. 3 : 26). We, therefore, will ad(,l testimonies that clearly declare that faith is that very righteousness, by wjiich we are accounted righteous before God, viz. not because it is a work, that is, in itself, worthy, but iK'cause it receives the promise, by which God has promised, that, for Christ's sake, he M'ishes to be propitious to those believing in him, or, because he knows that " Christ of God is made unto us wisdom, and righteousness and sanctifica- tion and redemj)tion " (1 Cor. 1 : 30). In the Ej)istle to the Romans, Paul ex[)ressly discusses thij. 87 topic, and declares that, when we believe that God, for Christ's Var. : And reconciliatiou for Christ's sake. Cu. II., Akt. IV. JUSTIFICATION. 9v Bake, is reconciled to us, we arc justified freely by faith. And this proposition, which contains the statement of the (jntire dis- cussion, he maintains in the third chapter: "We conclude tiiat a ni:in is justified by faith without the deeds of the Law" (Rom. 3 : 28). Here the adversaries inter])ret that this refers to Levitical ceremonies. But Paul speaks not only of the cere- monies, but of the whole Law. For he quotes afterward frotu tiie Decalogue (7:7): "Thou shalt not covet." And if moral works would merit the remission of sins, and justification, (here would also be no need of Christ and the promise, and all that Paul speaks of the promise would be overthrown. For he would have been wrong in writing to the E{)hesians (2 : 8) : " JJy grace are ye saved through faith ; and that not of your- selves: it is the gift of God: not of works." Paul likewise refers to Abraham and David (Rom. 4 : 1, 6). But they had the command of God concerning circumcision. Therefore if any works justified, these workfe must also have justified at the time that they had a conuuan(l|\/ JNIoreover, Augustine teaches ,r^M correctly tliat Paul s})eaHg^yof the entire Law, as he dis- cusses at length, " of tlie slin>^and letter," where he says finally, "These matters, ther(^o|i^^\Wving been considered and treated, according to tlie V^mryUnw; the Lord has thought worthy to give us, \vc inftrJthat nuin is not justified by the precepts of a good life, biu by faitii in Jesus Christ." And lest we may triinNothat the sentence, that faith justifies, 88 fell from Paul inc«nsii\paitely, he fortifies and confirms this by a long discussion W-jjhe fourth chapter to the Romans, and afterwards repeats it\in ail his Epistles. Thus he says, Rom. 8g 4 : 4, 5 : "To him th;rt worketh, is the reward not reckoned of grace, but of debt. J^it to him that worketh not, but believeth on Him that ju^tifieth the imgodly, his taith is counted for righteousness." Here he clearly says that faith itself is im- puted for righteousness. Faith, therefore, is that thing, which. God declares to be righteousness, and he adds that it is imputed freely, and says that it could not be imputed freely, if it were due on account of works. Wherefore he excludes also the merit of moral works. For if justification before God were due to these, faith would not be imputed for righteousness without works. And afterwards, Rom. 4:9: " For we say qc that faitli was reckoned to Abraham for righteousness." Chap- 91 ter 5 : 1 says: " Being justified by faith, we have peace with God," i. e. we have consciences that are tranquil and joyful before God. Rom. 10 : 10: " With the heart man believeth 9: unto righteousness." Here he declares that fiiith is the right- eousness of the heart. G:d. 2 : IG: "We have believed in 93 Christ Jesus that we might be justified by the faith of Christ, and uot by the works of the Law." Eph. 2:8: " For by gra(;e i"0 riiK ap()lo<;y of the augsbl'Rg confession. are ye saved through fiiitli ; and that not of yourselves : it is the sril't of God : not of works, lest any man si)oul(l boa.st." John 1 : 12: "To them gave he power to become the sons 94 of God, even to them tiiat l)elieve on his name; which :vere born, not of blood, nor of tlie will of the flesh, nor of the will jg- of man, but of God." John 3 : 14, 15: "As Moses lifted 95 up tlic serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not l^erish." Likewise, v. 17: "For God sent not his Son intog^ the world to condemn the world; but that the world through him might be saved. He tliat believeth on Jiim is not con- demned." Acts 13 : 38, 39: "Be it known unto you, therefore, men 97 and brethren, that through this man is preached unto you the forgiveness of sins : and by him all that believe are justified from all things, from which ye coukl not be justified by the Law of Moses." How could the office of Christ and justifica- tion be declared more clearly? The Law, he says, did not justify. Christ was given, to the end that we may believe that for his sake we are justified. He plainly denies justifica- tion to the Law. Therefore, for Christ's sake, we are accounted righteous, when we believe that God, for Plis sake, has been reconciled to us. Acts 4 : 11, 12: "This is the stone which 9? was set at naught of you builders, which is become the iiead of the corner. Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved." But the name of Christ is apprehended only by faith. Therefore, by confidence in the name of Christ, and not by confidence in our works, we are saved. For " the name" here signifies the cause which is mentioned, because of which salvation is attained. And to call upon the name of Christ is to trust in the name of Christ, as the cause or price, because of which we are saved. Acts 15 : 9: "Purifying 99 their hearts by faith." Wherefore that faith of which the Apostles speak, is not inoperative knowledge, but a reality receiving the Holy Ghost and justifying us [not a mere know- ledge of history, but a strong powerful work of the Holy Ghost, which changes hearts]. Hab. 2:4: " The just sliall live by his faith." Here, he icx nrr.t says that men are just by faith, by whicli they believe tha,t God is propitious, and he adds that the same faith quick- ens, because this faith produces in the heart peace and joy and eternal life. Isa. 53 : 11 : "By his knowledge shall he justify many." 101 )3ut what is the knowledge of Christ, unless to know the bene- fits of Christ, the jiromises which by the Gospel he has dif- fused intt the world? And to know these benefits is proper- Cn. II., Art. IV. JUSTIFICATION. 101 iy and truly to believe in Christ, to believe that that whidi God has promised for Christ's .sake, he will certainly fiilfil. .^„ But Scripture is full of such testimonies, since, in lo; some places, it presents the Law, and in other's tlie prom- ises concerning Christ, and the remission of sins, and the free acceptance of the sinner for Christ's sake. Here and there among the Fathers similar testimonies are 103 extant. For Ambrose says in his letter to a certain Irenasus : " Moreover, the world was subject to the La^v for the reason that, according to the command of the Law, all are addressed, and yet, by the works of the Law, no one is justilied, i. e. because, by the Law, sin is perceived, but guilt is not dis- charged. The Law, which made all sinners, seemed to have done injury, but when the Lord Jesus Christ came, he for- gave to all sin which no one couUl avoid, and, by the shed- ding of his own blood, blotted out the handwriting which was against us. This is what he says in Rom. 5 : 20 : ' The Law entered that the offence might abound. But %vhere sin abound- ed, grace did much more abound.' Because after tiie whole world became subject, he took away the sin of the whole world, as he testified, saying (John 1 : 29) : 'Behold the Lamb of God which takcth away the sin of the world.' And, on this account, let no one boast of works, because no one is justi- fied by his deeds. But he who is righteous, has it given him because he w;is justified after the laver [of Baptism]. Faith, therefore, is that which frees through the blood of Christ, be- cause he is blessed, ' whose transgression is forgiven, whose sin is covered' (Ps. 32 : 1)." These are the words of Ambrose, lo.^ which clearly favor our doctrine; he denies justification to works, and ascribes it to faith which frees through the blood of Christ. IjQt all the Sententiarists,^ who are embellished 105 with magnificent titles be collected into one heap. For some are called angelic; others, subtile; and others, irrc-f'ragable.^ When all these have been read and re-read, they will not be of as much aid for understanding Paul as is this one })assage of Ambrose. To the same effect, Augustine writes many things against io<5 ,«., the Pehigians. In "Of the Spirit and Letter," he says: ' " The righteousness of the Law is set forth for tliis reason, viz. that he who should fulfil it might live in it, in order that when any one has recognized his infirmity, he may attain and work this righteousness, and live in it, not by his * The commentators on tlie Sententicc of Peter Lombard. * Doctor Angelicus, Thomas Aquinas ; Dcdor SubtUlssimus, Jolm Duna Scotus; Doctor Irrefragibilis, Alexander Halesiua; Doctor Scraphicut. Bonaventura. 102 TIIK Al'OLOGY OF THE ATdSIJUKG CONFESSION. own -trcnu-tli, neither by the letter of tli<^ T^aw itself, wlii(;h cannot !)(> leased if anytiiing be done, viz. not as though we render satisfaction to the Law, but because we are in Christ, just as we will say after a little. It is, therefore, manifest that we require good works. Yea, we add also this, that it is ira- 2c possible for love to God, even though it be small, to be sun- dered from faith ; because through Christ we come to the Father, and, the remission of sins having been received, we now are truly certain that we have a God, i. e. that God cares j'or us ; we call ujjon him, we give him thanks, we fear him, we love him, as John teaches in his first Epistle (4 : 19)," We love him," he says, " because lie first loved us," viz. because he gave his Son for us, and forgave us our sins. Thus he indicates that faith j)recedes, and love follows. Likewise the faith ot" 21 which we speak exists in repentance, i. e. it is conceived in the terrors of conscience which feels the wrath of God against our sins, and .seeks the remission of sins, and to be freed from sin. And in such terrors and other afilictions, tliis faith ouglit to Ch. III., Art. VI. LOVE ^SD FULFILLING OF THE LAW. 107 grow, and be strengthened. Wherefore, it cannot exi.st in those 22 who live according to the flesh, who are delighted hv their own /lists, and obey them. Accordingly Paul says (Rom. 8:1): "There is, therefore, now uo condemnation to them that are in Clirist Jesus, who walk not after the flesh, but after the Spirit." So too (vs. 12, 13): "We are debtors not to the flesii to live after the flesh. For if ye live after the flesh ye shall die; but if ye, through the Spirit, do mortify the deeds of the body, ye shall live." Wherefore, the faith which receives remission of 2; >ins in a heart terrified and fleeing from sin, does not remain in those who obey their desires, neither does it coexist with mortal sin. j,o From these effects of faith the adversaries select one, 24 viz. love, an A nblguous and dangerous ca.se.s j>r()diicc many and various 6j solu >ous. For the judgment of the ancient [)0('t is true: "An unjust cause, being in itself sick, re([uires skilfully ;i[)i)lit(l remedies." But in just and sure cases, one or two explanations derived from the sources, correct all things tiiat seem to offend. This occurs also in this case of ours. For the rule which we liave just recited, explains all the passages that are cited concerning the Law and works. For we acknowledge tliat ycripturef'- teaches in some places the Law, and in other pla(.'es the Gos[)el or the gratuitous promise of the remission of sins for Christ^s sake. But our adversaries absolutely abolish the free promise, when they deny that faith justifies, and teach tliat, for rhc sake of love and of our works, we receive remission of sins and reconciliation. If the remission of sins would depend uj)on 66 |OA the condition of our works, it would be altogether uncer- tain.' Therefore the promise will be abolished. Hence 67 we refer godly minds to the consideration of the promises, both concerning the free remission of sins, and concerning reconcilia- tion, which we teach occurs through faith in Christ. After- wards, we add also the doctrine of the Law." And it is neces- sary to divide these things aright, as Paul says, 2 Tim. 2 : L5. We must see what Scripture ascribes to the Law, and what to the promises. For it praises works in such a way, as not to remove the free promise.^ For good works are to be done on account of God's com- 68 mand,"* likewise for the exercise of faith, and on account of con- fession and giving of thanks. For these reasons, good works ought neces.sarily to be done, which, tdthough they are done in flesh not as yet entirely renewed, that retards the movements of the Holy Ghost, and imparts some of its uncleauness; yet, on account of Christ, they are holy, divine works, sacrifices, and acts pertaining to the government of Christ, who thus dis- |)lays his kingdom before this world. For in these he sancti- fies hearts, and rejircsses the devil, and in order to retain the Gospel among men, openly opposes to the kingdom of the devil the confession of saints, and, in our weakness, declares his power. The dangers, labors and sermons of the Apostle Paid, 65 of Athanasius, Augustine and the like, who taught the ' Var. add-s : For we never do sufficient works. ' The Vir. continues: Not that by the Law we merit the remissi^-n ol sius, or that for the sake of the Law we are accounted righteous, and not (or Christ's sake, but because God requires good works; for it is necessary wisely t(i divide aright the Law and the promises. ' Var. add.s : So as not to remove Christ. * ?? GS-Sl are treated much more briefly in the Var. and Ger, 216 TTTE APOLOGY OF THE AUGSBUEG CONFESSION churches, are holy works, are true sacrifices acceptable to God, are contests of Christ througli which he re])res.sc(l the devil, and drove him from those who believed. David's labors, in 7c waging wars, and in the administration of the state, ai'e holy works, are true sacrifices, are contests of God, defending the people who have the word of God against the devil, in order (hat the knowledge of God may not be entirely extinguished (;n earth. We think thus also concerning every good work in 71 the humblest callings, and in private persons. Through these works, Christ celebrates his victory over the devil, just as the distribution of alms by the Corinthians (1 Cor. 16:1) was a holy work, and a sacrifice and contest of Christ against the devil, who labors that nothing may be done for the praise of God. To di.s{)arage such works, the confession of doctrine, 72 afiQiction, works of love, mortifications of the flesh, would be indeed to disparage the outward government of Christ's king- dom among men. Here also we add, concerning rewards and merits. We teach 73 that rewards have been offered and promised to the works of believers. We teach that good works are meritorious, not for the remission of siiis, for grace or justification (for those we obtain only by fliith), but for other rewards, bodily and sj)ir- itual, in this life, and after this life, because Paul says (1 Cor. 3:8): " Every man shall receive his own reward, according to his own labor." There will, therefore, be diiferent rewards 7-1 according to different labors. But the remission of sins is alike and equal to all, just as Christ is one, and is offered freely to all who believe that, for Christ's sake, their sins are remitted. Therefore, the remission of sins and justification are received only by faith, and not on account of any works, as is evident in the terroi-s of conscience, because none of our works can be 121 opposed to God's wrath, as Paul clearly says (Rom, 5:1): " Being justified by faith, we have peace with God through our Lord Jesus Christ, by whom also we have access by foith," etc. But because faith makes sons of God, it also makes co-heirs 75 with Christ. Therefore, because by our works we do not merit justification, through which we are made sons of God, and co- heirs with Christ, we do not, by our works, merit eternal life; for faith obtains this, because faith justifies us and renders God l)ropitious. But the justified are destined for eternal life, accord- ing to the passage (Rom. 8 : 30) : " Whom he justified, them he also glorified." Paul (Eph. 6:2) commends to us the com- 76 mandment concerning honoring parents, by mention of the reward which is added to that commandment, where he does not mean that obedience to parents justifies us before God; but that, when it occurs in those who have been justified, it merits Cn. in., Art. VI. LOVE AND FULFILLING OF THE LAW. H ' itlicr great rewanl.s. Yet Gotl exercises his .saints variously, 77 and often defers the rewards of the righteousness of works, in order that tliey may learn not to trust in their own righteous- ness, and may learn to seek the will of God rather than the rewards; as appeal's in Job, in Christ and other saints. And of this, many psalms teach us, which console us against the iiappiness of the wicked, as Ps. 37 : 1 : '' Xeithcr be thou envious." And Clirist says (Matt. 5 : 10) : " Blessed arc they which are persecuted for righteousness' .sake ; for theirs is the kingdom of heaven." By these praises of good works, believ-73 ers are undoubtedly moved to do good works. Meanwhile, the 79 lioctrine of repentance is also proclaimed against the godless, . »vho.«e works are wicked ; and the wrath of God is displayed, how it threatens all who do not repent. We therefore praise 80 tind require good works, and show many reasons why they KUght to be done. Thus of works Paul also teaches when he says (Rom. 4 : 9 jq.) that Abraham received circumcision, not in order that by this work he might be justified; for, by faith, he had already .ittained it, tiuit he was accounted righteous. But circumcision was added, in order that he might have in his body a written tsign, admonished by which he might exercise faith, and by which also he might confess his faith before others, and, by his testimony, might invite others to believe. " By faith, Abel offered unto God a more excellent sacrifice." 81 Because, therefore, he was just by faith, the sacrifice which he made was pleasing to God; not, that, by this work, he merited the remi.'^sion of sins and grace, but that he exercised his faith and showed it to others, in order to invite them to believe. Although, in this way, good works ought to follow fiiith,82 men who cannot believe and be sure that for Christ's .sake they are freely forgiven, and that freely for Christ's sake they have a reconciled God, employ works far otherwise. When they see the works of saints, they judge in a human manner that .saints have merited the remission of sins and grace through these works. Accordingly they imitate them, and think that through similar works they merit the renn'ssion of sins and grace; they think that through these works they a|>pease the wrath of God, and, attain that, for the sake of these works, they are accounted righteous. This godless opinion concerning works 83 we condemn. In the first place, because it obscures the glory of Christ, when men offer to God these works, as a price and propitiation. This honor, due to Christ alone, is ascribed to our works. Secondly, they nevertheless do not find, in these works, peace of con.'^cience, but, in true terrors, heaping up works uj^on works, they at length despair, because they find no work sulliciently pure. [Germ, adds: Sufficiently important 118 THE AP0L0(;Y of the AUGSBURG CONFESSION. and precious to propitiate God, to obtain with certiiinty eternal life, in a word, to tran(juillizc and pacify the conscience.] The Law always accuses, and produces wrath. Thirdly, Such per- sons never attain the knowledge of God ; for, as in anger they J22 flse from God, who Judges and afflicts them, they never believe that they are heiird. But faith manifests the pres- 84 2nce of God, since it is certain that God freely forgives and bears. Moreover this godless opinion concerning works always S5 has existed in the world. The heathen had sacrifices, derived froin the fathers. They imitated their works. Their faith they did not retain; but thought tliat the works were a pro- pitiati-sage, in which Paul teaches concerning fruits; they omit very many other passages, in which in a regular order he discusses the mode of justification. They always add a correction to the other passages, which treat of ' II 92-95 omitted in Gerinan. * ^ 15 sqq. Cjf. III., Art. Vr. LOVE AND FULFILLING OF THE LAW. 121 faith, viz. that they oinrlit to bo understood as applviii"- to fides formatd} Here tliey add no correction, that there L'^ also need of the faitii that hokls that we are accounted right- eous for the salce of Clirist as Propitiator. Thus the adver- saries exclude Christ from justification, and teach only a right- eousness of the Law. But let us return to Paul. No one can infer anything more toi from this text than that love is necessary. This we confess. So also not to commit theft is necessary. But the reasoning will not he correct, if some one would desire to frame thence :ui argument such as this: " Xot to commit theft, is necessary. Therefore, not to commit theft, justifies." Because justification is not the aj)proval of a certain work, but of the entire person. Hence this passage from Paul does not contradict us ; only the adversaries must not in imagination add to it whatever they please. For he does not say tliat love justifies, but : ["and ifl liave not love"] "I am nothing," viz. that faith, however great it may have been, is extinguished. He does not sav, that love overcomes the terrors of sin and of death, that we can set our love over against the wrath and judgment of God, that our love satisfies God's I^aw, that, without Christ as Pro- pitiator, we have access, by our love, to God, that, by our love, we receive the promised remission of sins. Paul says nothing of this. He does not, therefore, think that love justifies; be- cause we are justified only when we a[)prehend Christ as Pro- pitiator, and believe that, for Christ's sake, God is reconciled to us. iSeither, with the omission of Christ as Propitiator, is justification even to be dreamed of." If there be no need of 102 Christ, if, by our love, we can overcome death, if by our love, without Christ, as Propitiator, we have access to God, our ad- versaries may remove the promise concerning Christ, and abol- 195 ish tlie Gospel.^ The adversaries corrupt very many pas- 103 sages, because they bring to them their own opinions, and do not derive the meaning from the passages themselves. For what difBculty is there in this passage, if we remove the inter- pretation which the adversaries, who do not ur.derstand what justificatiou is or how it occurs [what faith is, what Christ is, or how a man is justified before God], of their own accord, attach to it? The Corinthians, being justified before, had received many excellent gifts. In the beginning they glowed with zeal, just as is generally the case. Then dissensions [fac- ' Formula of Concord, Sol. Dec. iii. : ? 43, p. 620. * il 99-102, much briefer in Germ. • Var. : Which teaches that we liave access to God tlirough Christ aa Propitiator, and that we are accepted not for the sake of our fulfilling of the Law, but for Christ's ^ake (71). IS 122 THE APOLOGY OV THE AL'USCURC} CONFESSION. tions aiitl sects] bcLian to arise among tlicm^ as Paul indicates; they began to dislike good teachers. Aecordinirly Paul re- proves tiiem, recalling them to r)tHces of love. Although these are necessary, yet it would be foolish to imagine that works of the Second Table, through which we have to do with man and not properly with God, justify us. But, in justification, we have to treat with God; his wrath must be appeased, and con- science must be pacified with respect to God. None of these occur through the works of the Second Table. But they object, that love is pi-eferred to faith and hope. 104 For Paul says (1 Cor. 13 : 13) : " The greatest of these is charity." Now, it is in accordance with this, that to justify is the greatest and the chief virtue. xVlthough Paul, in this 105 passage, projierly S])eak3 of love towards one's neigiibor, and indicates that love is tiie greatest, because it has most fruits. Faith and hope have to do only with God; but love has infi- nite offices externally towards men. [Love goes forth upon earth among the people, and does much good, by consoling, teaching, instructing, helping, counselling privately and [nih- licly.] Nevertheless we grant to the adversaries that love to- wards God and our neighbor is the greatest virtue, because the chief commandment is this: "Thou slialt love the Lord thy God" (Matt. 22:37). But how will they infer thence that love justifies? The greatest virtue, they say, justifies. By no means. For just as even the greatest or first Law does 106 not justify, so also the greatest virtue of the Law does not justify.' But that virtue justifies which apj)rehends Christ, which communicates to us Christ's merits, by which we receive grace and peace from God." But this virtue is faith. For as it has been often said,^ faith is not only knowledge, but much rather to wish to receive or apprehend those things, which are offered in the promise concerning Christ. jNIoreover this obe- 107 dience towards God, viz. to wish to receive the offered prom- ise, is no less a divine service, Xazozia,* than is love. God wishes us to believe him, and to receive from him blessings, and this he declares to be true divine service. ,np But the adversaries ascribe justification to love, because 108 they evL-rvwliere teach and require the righteousness of the Law. For we cannot deny that love is the highest work ' Var. adds : For tliere is no law which accuses us more, and causes ou* conscience to be- more enraged with God's judgment, than this supreme Law : " Thou shaft love tiie Lord thy God with tliy whole heart." For who of the saints, except Clirist, dared to boast that he liad satisfied tlii? Law? Therefore the virtue of the Law does not justify, but that virtue etc. ' From liere to ? 100 the treatment in Germ, and Var. is briefcic. » See HS. * See 5 49. Cm. III., Art. VI. LO\'E AND FULFILLING OF Till-: LAW. 123 oC the Law. And human wisdom looks into tlic Law, and seeks in it justification. Accordino:ly the scholastic doctors, See Art. xv. : 18, p. 20S. * Viir. (and Germ.): Moroover Puul teaches tliat we are accepted oti account of Christ, and not on account of the fulfilling of the Law; foi the fulfilling of the Law is not perfect. Therefore since he elsewhere manifestly denies us perfection, it is not to b.^ thought that he speaks here of personal perfection. 124 THE APOLOGY OF THE AUGSBURG CONFESSION. men keep secret and forgive certain mistakes among tliem selves; so Paul commands that love exist in order that it may in the Church preserve concord, bear with the harsher man- ners of brethren as there is need, keep secret certain less seri- ous mistakes, prevent the Church from flying apart into vari- ous schisms ; and enmities and factions and heresies, from aris- ing from the schisms. JQ-, For concord must necessarily be rent asunder whenever in either the bishops impose [without cause] upon the j)e()ple heavier burdens, or have no respect to weakness in the people. Aiid dissensions arise when the people judge too severely [quickly censure and criticise] concerning the conduct [life and walk] of teachers [bishops or preachere], or despise the teachers because of certain less serious faults; for then both another kind of doctrine and other teachers are sought after. On the other hand, perfection, /. e. the integrity of the Church, 1 13 is preserved, when the strong bear with the weak, when the people take in good part some faults in the conduct of their teachers [have patience also Avith their preachers], when the bishops make some allowances for the weakness of the people [know how to exercise forbearance to the people, according to circumstances, with respect to all kinds of weaknesses and faults]. Of these precepts of e([uity, the books of all the 11^ wise are full, so that, in every-day life, we make many allow- ances, for the sake of common tranquillity. And of this, Paul frequently teaches both here and elsewhere. Wherefore the adversaries argue indiscreetly from the terra " perfection," that love justifies; while Paul, on the other hand, speaks of com- mon integrity and tranquillity. And thus Ambrose interprets this passage: "Just as a building is said to be perfect or en- tire, when all its parts are fitly joined together with one an- other." Moreover, it is disgraceful for the adversaries to pro- ir; claim so much concerning love while they nowhere exhibit it. What are they now doing? They are rending asunder churches, they are writing laws in blood, and are prop«xsi ng to the most clement prince the Emperor, that these should be promulgated, they are slaughtering priests and other good men, if any one have [even] slightly intimated that he does not entirely ai)prove any manife-'^t abuse. [They wish all dead who say a single word against their godless doctrine.] These things are not consistent with those encomiums of love, which if the ad- versaries would follow, the churches would be tranquil and the state have peace. For these tumults would be quieted, if the adversaries would not insist with too much earnestness upon certain traditions, useless for godliness, most of which not even those very persons who most earnestly defend them, Cii. III., Art. VI. LOVE AND FULFILLING OF THE LAW. 125 observe.' But they easily foririvc themselves, and yet do not likewise forgive others, a'ccordino; to the passage in the poet: " I forcrive myself, Mtevius said." But this is farthest distaut ii6 from those encomiums of love, which they here recite from Paul, nor do they, any more than the walls of the houses, un- derstand the word upon which they insist. From Peter they 117 cite also this sentence (1 Pet. 4 : 8J: " Charity shall cover the multitude of sins." It is evident that Peter speaks also of love towards one's neighbor, because he joins this pas- sage to the commandments, by which he commands that they should love one another. Neither could it have come into the mind of any apostle, that our love overcomes sin and death, (•hat love is the pro})itiation, on account of which, to the exclu- =5ion of Christ a.s Mediator, God is reconciled ; that love is righteousness without Chri.st as Mediator. For this love, if tliere would be any, would be a righteousness of the Law, and not of the Gospel, because the latter promises to us recon- ciliation and righteousness, if we believe that, for the sake of Christ as Propidator, the Father has been reconciled, and that the merits of Christ are bestowed upon us. Peter accordingly n 8 (iro-es us a little before, to come to Christ, that we may be butlt ui)on- Christ. And he adds (1 Pet. 2 : 4-6) : " He that believeth on him shall not be confounded." When God judges and convicts us, our love does not exempt us from confusion [from our works and lives, we truly suffer shame]. But faith in Christ liberates us in these fears, l)ecause we know that for Christ's sake we are forgiven. Besides, this sentence concerning love is derived from Prov. 119 10 : 12, where the antitliesis clearly shows how it ought to be understood : " Hatred stirreth up strifes ; but love covereth all sins." It teaches precisely the same thing as that pas.sage of 120 Paul taken from Colossiaus, that if any dissensions would occur, they should be moderated and settled by considerations and forbearance. Dissensions, it says, increase by means of hatred, as we often see that from the most trifling offences tragedies i)roceed [from the smallest sparks, a great conflagra- tion arises]. Certain trifling offences occurred between Caius Ciesar and Pompey, in which if the one had yielded a very little to the other, civil war would not have arisen. But while each acted from his own hatred, from a matter of no account the greatest commotions arose. And many heresies in the 121 Cliu?ch have arisen entirely from the hatred of the tcachei-s. Therefore it speaks not concerning a person's own faults, hut concerning the faults of others, when it says: " Charity cov- ereth sins/' viz. those of others, and that too among men, i. e. ' Germ, oinit.s IVoiii Iicrc to 2 117. 126 THE APOLOGY OF THE AUGSBURG CONFESSION. even thonc:;h these oifenccs occur, yet love keeps tlieni out of view, forixives, yiekls and does not carry all things to the ex- tromitv of justice. Peter, therefore, does not mean, that love merits iu God's sis^lit the remission of sins, that it is a pro- pitiation to the exclusion of Christ as Mediator, that it regen- erates and justifies, but that it is not morose, harsh, intractable owards men, that it keeps out of view some mistakes of its oq friends, that it takes in good part even the harsher man- nere of others, just as the well-known maxim enjoins: 'Be acquainted with, but do not hate the manners of a friend." Nor was it without design that the apostle tiuightiz; so frequently concerning this office, what the philosophers call im-cxsia, equity. For this virtue is necessary for retaining public harmony, which cannot last unless pastors and Churches keep out of view and pardon many things. From James they cite (2 : 24) : " Ye see then how ly works i2j a man is justified, and not by faith alone." Nor is any other passage supposed to be more contrary to our belief. But the reply is easy and plain. If the adversaries do not attach their own opinions, concerning the merits of works, the words of James iiave in them nothing that is of disadvantage. Bat wherever there is mention of works, the adversaries add falsely their own godless opinions, that by means of good works we merit the remission of sins ; that good works are a propitia- tion and price, on account of which God is reconciled to us ; that gootl works overcome the terrors of sin and of death ; that good works are accej)ted in God's sight on account of their gocKhiess, and that tliey do not need mercy and Christ as Pro- pitiator. None of all these things came into the mind of James, which the adversaries, nevertheless, defend under the pretext of this 'passage of James. In the fii*st j)lace, this must be considered, viz. that this pas- i^j sagfc is more against the adversaries than against us. For the adversaries teach that man is justified by love and works. Of faith, by which Ave a])prehend Christ as Propitiator, they say nothing. Yea they condemn this faith ; nor do they condemn it only in sentences and writings, but also by the sword and capital punishments, they endeavor to exterminate it in tlie Church. How mucli better does James leach who doas not omit faith, or present love in ]>reference to faith, but ret;iius faith, so that, in justification, Christ may not be excluded as Propitiator! Just as Paul also, when he treats of the sum of the Christian life, includes faith and love, 1 Tim. 1:5: "The end of the commandment is charity out of a pure heart, and of a good conscience, and of faith luifeigned." .on Secondly, the subject itself declares that here such 125 worlvs are spoken of, as follow faith, and show that failh Ch. hi., Art. VI LOVK AND IX'LFILLING OF THE LAW. 127 is not (lead, but living and efficacious in the heart. James, therefore, did not believe that by good works we merit tlie re- mission of sins, and grace. For he si)eaks of the works of those who have been justified, who have already been recon- ciled and accepted, and have oijtained remi.ssiou of sins. Wherefore tiie adversaries err, when they argue hence that James tea(!hcs tliat we merit remission of sins and grace by good works, and tliat by our works we have access to God, without Ciirist as Propitiator. Thirdly, James \\ns spoken shortly before concerning rcgcn- itC tration, viz. tliat it occurs through the Gospel. For thus he says (1 : 18) : " Of iiis own will, begat he us with tiie word of truth, that we shoukl be a kind of first-fruits of his creatures." When he says that we have been born again by the Gospel he teaches that we have been born again and justified by faith. For the promise concerning Christ is ajjjjrehondcd only by faith when we set it over against the terror's of sin and of deatii. James do(>s not, therefore, think that we are born again by our works. From these things, it is clear that James does not contra- 127 diet us, who when he censured idle and secure minds that im- agine that they have faith, although they do not have it, made a distinction between dead and living faith. He says that that 128 is dead whicii docs not bring forth good works [and fruits of the Spirit, obedience, patience, chastity, love]; he says that that is living, whicli brings forth good works. Furthermore, we have frequently ah'cady shown what we term faith. For we do not speak of inoperative knowledge [that merely the history concerning Christ should be known], such as devils have, but of faitii which resists the terrors of conscience and cheers and consoles terrified hearts [the new light and ])ower, which the Holy Ghost works in the heart, through M'hich we overcome the terrors of death, of sin, etc.]. Such faith is 129 neither an ea.sy matter as the adversaries dream, nor a human power [thought whicli I can form for myself], but a divine power, by wiiich we are quickened and by which we overcome the devil and death. Just as Paul says to the Colo.ssians (2 : 12), that faith is efficacious through the j)ower of God, and overcomes dcatli : " Wherein also ye are risen with him through the faith of the oj)eratiou of God." Since this faith is a new life, it neces.sarily produces new movements and works. [Because it is a new light and life in the h'eart, whereby we obtain another mind and si)irit, it is living, productive and rich in good works.] Accordingly James is right in denying that we are justified by such a faith as is without works. When he says that we are justified by faith and works, he 130 certainly does not sav that we are born again by works. i iS THE APOLOGY OF THE AUGSBUlt i CONFESSION. Neither does he say this, that Christ is ])aitly our Propitiator, .q^ and our works are partly our projiitiation. Neither does he descril)e the mode of justifiaition, but only of what nature the just are, after they have been already justified and reo^enerated. [For he is speakin*^ of works wiiieh should fol- low faith. There it is well said : He who has faith and good works is righteous ; not indeed on account of the works, but for Christ's sake throuo;h faith. And as a good tree should bring forth good fruit, and yet the fruit does not make the tree good ; so good works must follow the now birth, although thev do not make man accepted before God ; but as the tree rausi first be good, so also must man be first accepted before God by faith for Christ's sake. The works are too insignificant to ren- der God gracious to us for their sake, if he were not gracious to us for Christ's sake. Therefore James does not contradict St. Paul, and does not say that by our works we merit, etc.] And to be justified signifies here not that from a wicked man 131 a righteous man be made, but to be pronounced righteous in a' forensic sense;' as also in the passage (Rom. 2:13): "The doei-s of the Law shall be justified." As, therefore, these words: " The doei-s of the Law shall be justified," contain nothing contrary to our doctrine, so too we believe concerning the words of James: " By works a man is justified, and not bv faith alone," because men having faith and good works, are certainly pronounced righteous. For, as we have said, the good works of saints are righteousness, and please on account 01 faith. For James commends only such works as faith pro- duces, as he testifies when he says of Abraham (2 : 21) : " Faith wrought with his works." In this sense, it is said: "The doers of the Law are justified," i. e. they are pronounced righteous who from the heart believe God, and afterwards have good fruits, which please him on account of faith, and accordingly are the fulfilment of the Law. These things so 131 simply spoken contain nothing erroneous, but they are dis- torted by the adversaries, who arbitrarily attach to them god- less opinions. For it docs not follow hence that works merit the remission of sins ; that works regenerate hearts ; that works are a propitiation ; that works ])lease without Christ as Pro- pitiator; that works do not need Christ as Propitiator. James says nothing of these things, which, nevertheless, the adver- saries shamelessly infer from the words of James. Certain'- other passages concerning works are also cited 1 53 against us. Luke 6 : 37 : " Forgive and ye shall be for- 'See Art. iv. :??71,72. • In Germ, and Var. ?^ ^3-155 are treated at less length, and in dif- ferent order. Ch. III., Art. VI. LOVE AND FULFILLING OF THE LAW. 129 given." Isa. 58 : 7 [9] : " Is it not to deal thv broad to the hungry? .... then slialt thou call, and the Lord will an- swer." Dan. 4 : 2 t [27] : " Break off thy sin.s, by showing mercy to the poor." ]\[att. 5:3: " Bles.sed are the poor in spirit; for theirs is the kingdom of lieaven ;" and v. 7: " BIe.s.sed are the merciful ; for they shall obtain mercy." Even these pa.ssages would contain nothing contrary to us, if 134 the adversaries would not falsely attach somethiniz; to tiicni. For they contain two things: The one is a preaching either of the Law or of repentance, which not only convicts those "Joing wrong, but also enjoins thera to do what is right ; the other is a promise which is added. Nor indeed is it said that sins are remitted without faith, or that works themselves are a propitiation. M(~)rcovcr in the j^rcaching of the Law, these 135 two things ought always to be understood, viz. : First that the Law cannot be observed, unless we have been regenerated by faith in Christ, just as Christ says (John 15:5): "Without I op me ye can do nothing." Secondly, and though at most some external works can be done, this general judgment: "Without faith it is impossible to please God," which inter- prets the whole Law, must be retained; and the Gospel must al.sc be retained, that "through Christ we have access to the Father" (Heb. 10:19; Rom. 5 : 2). For it is evident that we are not justified by the Law. 136 Otherwise why would there be need of Christ or the Gospel, if the preachiug of the Law alone would be sufficient? Thus in the preaching of repentance, the preaching of the Law, or the Word convicting of sin, is not sufficient, because the Law works wrath, and only accuses, only terrifies consciences, be- cau.se consciences never are at rest, unless they hear the voice of God, in which the remission of sins is clearly promised. It is accordinglv necessary that the Gospel be added that, for Christ's sake, sins are remitted, and that we obtain remission of sins by faith in Christ. If the adversaries exclude the Gospel of Christ from the preaching of repentance, they are judged aright to be blasphemers against Christ. Therefore, when Isaiah (1:16-18) preaches repentance : 137 "Cease to do evil; learn to do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the wjdow. Come now and let us reason together, saith the Lord ; though your sins be as scarlet, they shall be white as snow," the prophet thus both exhorts to rejientance, and adds the prom- ise. But it would be foolish to consider in such a sentence only the words: "Relieve the oppres.sed ; judge the fother- less." For he says in the beginning: "Cease to do evil," where he censures impiety of heart, and requires faith. Neither does tiie ])rophet say that through the works: "He- ir 130 THE APOLOGY OF THE AUGSBURG CO^FE^SION. lieve the oppressed, judge the fatherless," they can merit the remission of sins ex opere opernto, but he commands such works as are necessary in the new life. Yet in the mean time, he means that the remission of sins is received by faith, and accordingly the promise is added. Thus we must regard iT,i all similar passages. Christ preaches repentance wiien he says : "Forgive," and he adds the promise: "And ye shall be for- given" (Lnke 6 : 37). Nor indeed does he say this, viz. that, when we forgive, by this work of ours we merit the remission of sins ex opere operato, as they term it, but he requires a new life, which certainly is necessary. Yet in the mean time he means that the remission of sins is received by faith. Thus when Isaiah says (58 : 7) : "Deal thy bread to the hungry," he requires a new life. Nor does the ])rophet si)eak of tlds work alone, but, as the text indicates, of all repentance ; yet, in the mean time, he intends that remission of sins is received by faith. For the position is sure,* and none of the gates of 139 hell can overthrow it, that in the preaching of repentance, the preaching of the Law is not sufficient ; because the Law works wrath and always accuses. But the preaching of the Gospel should be added, because thus the remission of sins is granted us, if we believe that sins are remitted us for Christ's sake. Otherwise why would there be need of the Gospel, why would there be need of Christ? This belief ought always to be in view, in order that it may be opposed to those, who, Christ being cast aside and the Gospel being blotted out, wickedly distort the Scriptures to the human opinions, that by our works we purchase remission of sins. Thus also in the sermon of Daniel (4 : 2-1:), faith is required. 140 [The words of the prophet, which were full of faith and spirit, we must not regard as heathenish as those of Aristotle, or any other heathen. Aristotle also admonished Alexander that he should not use his power for his own wantonness, but for the improvement of countries and men. This was written cor- rectly and well ; concerning the office of king, nothing better can be preached or written. But Daniel is speaking to his king, not only concerning his office as king, but concerning .repentance, the forgiveness of sins, reconciliation to God, and concerning sublime, great, spiritual subjects which far tran- scend human thoughts and works.] For Daniel did not m-^nn that the king should only bestow alms, but embraces all re- pentance when he says : " Break off [^Rcdime, Vulg.] thy iniquities by showing mercy to the poor," i. e. break off thy sins by a change of heart and works. But here also faith is required. And Daniel proclaims to him many things concern- » Cf. Formula of Concord, S. D. v. : Wi-h 12. Cn. III., Art. VI. LOVE AND FULFILLING OF THE LAW. 13.1 inn^ the worship of tlie God of Israel alone, and converts the king not only to bestow alms, but much more lo faith. Foi Avc have the excellent confession of the king concerning the God of Israel : " There is no other God that can deliver after .r,o this sort" (Dan. 3:29). Therefore, in the sermon of Daniel there are two parts. The one part is that which gives commandment concerning the new life, and the works of the new life. The other part is that in which Daniel prom- ires to the king the remission of sins. And tliis promise of the remission of sins, is not a preaching of tlie Law, but a word that is truly prophetical and evangelical, which Daniel certainly means to be received in fiiith. For Daniel knew 141 that the remission of sins in Christ was ])romised not only to the Israelites, but also to all nations. Otherwise he could not have promised to the king the remission of sins. For it is not in the power of man, especially amid the terrors of sin, to determine, without a sure word of God, concerning God's will, that he ceases to be angry. And the words of Daniel speak in his own language still more clearly of repentance, and still more clearly present the promise : " Redeem thy sins by righteousness, and thy iniquities by favors toward the poor." These words teach concerning the whole of repentance. For they direct hira to become righteous, then to do good works, to defend, as was the duty of a king, those who are miserable against injustice. But righteousness is faith in the heart. 143 Moreover sins are redeemed by repentance, i e. the obligation or guilt is removed, because God forgives those who repent, as it is written in Ez. 18 : 21, 22. Nor are we to infer hence that he forgives on account of works that follow, on account of alms; but on accomit of his promise he forgives those who apprehend his promise. Neither do any apprehend his prom- ise, except those who truly believe, and by faith overcome sin and death. The regenerate ought to bring forth fruits worthy of repentance, just as John says (Afatt. 3 : 8). The promise, therefore, was added : " So, there will be healing for thy of- fences" (Dan. 4 : 24). Jerome here adds to the matter a par- 143 ticle of doubt,' and in his commentaries contends much more unwisely that the remission of sins is uncertain. But let us remember that the Gospel certainly promises the remission of sins. And to deny that the remission of sins ought certainly to be promised, would be to remove the Gospel entirely. Let us therefore dismiss Jerome concerning this passage. Al- though the promise is displayed even in the word " redeem." For it signifies that the remission of sins is possible, that sins can be redeemed, i. e. that their obligation or guilt can be re- * Jerome translates it : " Perhaps God will remit thy sins." lo2 THE APOLOGY OF THE AUGSBURG CONFESSION moved, or the wratli of Cod aj)|)e:iscd. But our advci'snries, overlooking the promise.s, everywhere consider only the pre- cepts, and attach falsely the human opinion, that remission occurs on account of works, although the text docs not say this, but much rather requires faith. ^ For wherever a promise is, there faith is required. For a promise cannot be received un- less by faith. ,.j^ But works meet the sight of men. Human reason i j.^ naturally admires these, and because it discerns oniv works, and does not understand or consider faith, it dreams accordingly that these works merit remission of sins, and jus- tify. This opinion of the Law inheres by nature in men's minds, neither can it be expelled, unless when we are divinely taught. But the mind must be recalled from such carnal 145 opinions to the Word of God. We see that the Gospel and the promise concerning Christ, liave been presented to as. When therefore, the Law is preached, when works are en- joined, we should not be ashamed of the promise concerning Christ. But the latter must first be apprehended, in order that we may be able to produce good works, and our works may please God, as Christ says (John 15 : 5) : " Without me, ye can do nothing," Therefore, if Daniel would have used such words as these : " Redeem your sins by repentance," the adver- saries would take no notice of this passage. But since he has actually proclaimed this in other words, the adversaries dis- tort his words and apply them against the doctrine of grace and faith, although Daniel meant most especially to include faith. Thus, therefore, we reply to the words of Daniel, that, 146 inasmuch as he is preaching rejientance, he is teaching not only of works, but also of faith, as the narrative itself in the con- text testifies. Secondly, because Daniel clearly presents the promise, he necessarily requires faith which believes that sins are freely remitted by God. Although therefore in repentance he mentions works, yet Daniel does not say that by these works we merit remission of sins. For Daniel speaks not only of the remission of the punisiimcnt; because remission of the pun- ishment is sought for in vain, unless the heart first receive the remission of guilt. Besides if the adversaries understand i^- Daniel as speaking onlv of the remission of sins, this passage will prove nothing against us; because it will thus be neces- sary for even them to confess, that the remission of sin and * The Var. continues: It is philosophical to seek in Daniel's discoursa for nothing but an exhortation concerning the proper administration of che government ; it is pharisaic to feign that the remission of sins occurs Because of this work. But it so happens ; works naturally meet the sight, etc. Ch. III., Art. VI. LOVE AND FULFILLING OF THE LAW. 133 free justification precede. .Vfterwanls even we concede that the punishments l)y wliic-h we are chastised, are mitigated by our prayers and good works, and finally by our entire repent- ance, according to 1 Cor. H : 31 : " For if we would judge ourselves, we sliould not be judged." And Jer. 15:19: " If tiiou return, then will I bring thee again." And Zech, 1:3: "Turn thee unto me, and I will turn unto you." And Ts. (49, Yulg.) 50: 15: "Call upon mo in the day of trouble." Let us, therefore, in all our encomiums u[)on works, and in 14? the preaching of the Law, retain this rule: that the I^aw is not observed without Christ. As he himself has said : " With- out me, ye can do nothing." Likewise that: " Without faith, it is inipo-ssible to plea.se God" (Heb. 11 : G). For it is very certain that the doctrine of the Law is not intended to remove tlie Gosj)el, and to remove Christ as Propitiator. And let the Phari.sees our adversaries be cursed, who so interpret the Law lus to ascribe the glory of Christ to works, viz. that they are a . pro|)itiation, that they merit the remi.ssic^n of sins. It follows, therefore, always that works are thus praised, bec"ause they are Hr,r pleasing on account of faith, as works do not please with- out Christ as Propitiator. "By liim we have access to God" (Rom. 5 : 2), not by works without Christ as Mediator. Therefore, when it is said (^latt. 19:17): " If thou wilt enter 149 into life, keep the commandments," we must believe that with- out Christ the commandments are not kept, and without him cannot plea.se. Thus iu the Decalogue itself, in the First Com- mandment (E.x. 20 : 6) : "Showing mercy unto thousands of them that love me and keep my commandments," the most glorious promise of the Law is added. But this Law is not observed without Christ. For it always accuses the conscience, which docs not satisfy the Law, and, therefore, in terror, it Hies from the judgment and punishment of the Law. "Because the Law worketh wrath " (E,om. 4 : 15). Man observes the Law, however, when he hears that for Christ's sake God is reconciled, even though we cannot satisfy the Law. When by this faith, Christ is apprehended as Mediator, the heart finds rest, and l)cgins to love God and observe the Law, and knows that now, because of Christ, as Mediator, it is })leasing to God, even th(nigh the inchoate fulfilling of the Law be far from perfection, an^^l be very impure. Thus we must judge also :5a concerning the preaching of repentance. For although in tlie doctrine of repentance, the scholastics have said nothing at all concerning faith, yet we think that none of our adversaries is eo mad as to deny that absolution is a voice of the Gospel.^ ' Cf. Apology, Art. xi. : I 59, p. 165. 134 THE APOLOGY OF THE AUGSBURG CONFESSION. Absolution besides oun-ht to be received by faith, in order that it may cheer the terrified conscience. Therefore the doctrine of repentance, because it not only 15 commands new worlcs, but also promises the remission of sins, necessarily requires faith. For the I'einission of sins is not received unless by faitli. Therefore, in those passages that refer to repentance, we should always understand that' not only works, but also faith is required, as in Matt. 6:14: " For if ye forgive men their trespasses, your heavenly Father will also forgive you."^ Here a work is required, and the promise of the remission of sins is added ,^ which does not occur on ac- count of the work, but through faith on account of Christ. Just as Scripture testifies in many passages. Acts 10 : 4o : 15: "To him give all the j)rophets witness tiiat through his name, whosoever believeth in him sludl receive remission of sins;" and 1 John 2:12: " Your sins are forgiven you for his name's sake;" Eph. 1:7: "In whom we have redemption through his blood, the forgiveness of sins." Although what need is 153 there to recite testimonies? This utterance itself is peculiar to the Gospel, viz. that for Christ's sake, and not for tiie sake of our Avorks, we obtain by faith remission of sins. Our ad- versaries endeavor to suppress this word of the Gospel, by means of distorted passages which contain the doctrine of the Law, or of works. For it is true that in the doctrine of re- pentance, works are required ; because certainly a new life is required. But here the adversaries wrongly add that, by such works, we merit tiie remission of sins or justification. And ji;4 yet Clirist often connects the promise of the remission of sins to good works, not because he means that good works are a propitiation, for they follow reconciliation ; but for two rea- sons : One is because good fruits ought necessarily to follow. Therefore he admonishes, that, if good fruits do not follow, the repentance is hypocritical and feigned. The other reason is, because we have need of external'' signs of so great a prom- ise, because a conscience full of fear has need of manifold con- ' Lutlier in a copy of the edition of 1531 made the followini^ marginal note : We cannot remit, unless it first be remitted to us. ajid the Holy Ghost be sent us. Otlierwise it is known as " Forgiving, l)ut not for- getting." ' Var. continues : Nor must we here reason tliat our act of i)ardoning merits ex opere operato that sins be remitted to us. For Christ does not say this. But just as Clirist connects the promise of the remission of sins to other sacraments, so also he connects it to good works, etc. * Lutlier wrote on the margin of the copy sent him by Melanchthon in 1531 : Internal too ; for when our heart does not convict us, we know tlnit we are the children of God. Ch. III., Art. VI. LOVE AND FULFILLING OF THE LAW. 13-3 solation. A3, therefore, Baptism and tlie Lord's Supper are 155 signs tliat continually admonish, clieer and encourage despond- ing minds, to believe the more firmly that their sins are for- given; so the same promise is written and portrayed in good works, in order that these works may admonish us to believe the more firmly. And tljose who produce no good works, do not excite themselves to believe, but despise these promises. The godly, on the other hand, embrace them, and rejoice that they have the signs and testimonies of so great a promise. Accordingly they exercise themselves in these signs and testi- monies. Just as, therefore, the Lord's Supper does not justify us ex opere operato without faith, so alms do not justify us without faith ex opei^e operato. So also the address of Tobias (4 : 11) ought to be received : 156 "Alms free from every sin, and from death." AVe will not say that this is hyperbole, although it ought thus to be re- ceiv^ed, so as not to detract from the praise of Christ, whose prerogative it is to free from sin and death. But we must recur to the rule that without Christ the doctrine of the Law is of no profit. Therefore those alms please God which fol-157 low reconciliation or justification, and not those which precede. Therefore they free from sin and death, not ex opere operato, but, as we have said above concerning repentance, because we ought to embrace faith and its fruits, so^ here we must say concerning alms, that this entire newness of life saves [that they please God, because they occur in believers]. Alms also ^00 are the exercises of faith, which receives the remission of sins, and overcomes death, while it exercises itself more and more, and in these exercises receives strength. We grant also this, that alms merit many favors from God [but they cannot overcome death, hell, the devil, sins, and give the con- science peace (for this must occur alone through faith in Christ)], mitigate punishments, and that they merit our de- fence in the dangers of sins and of death, as we have said a little before concerning repentance in general. And the address of Tobias, regarded as a whole, shows that 158 faith is required before alms (4:5): " Be mindful of the Lord thy God all thy days." And afterwards (v. 19): "Bless the Lord thy God always, and desire of him that thy ways be directed." This, however, belongs properly to that faith of which we speak, which believes that God is reconciled to it because of his mercy, and which wishes to be justified, sancti- fied and governed by God. But our adversaries, charming 159 men, pick out mutilated sentences, so as to impose upon those ' In the V;ir. and Germ, the discussion from this point to I 158 is in a different order and partly in other words. 136 THE APOLOGY OF THE AUGSBURG CONFESSION. who are unskilled. Afterwards they attach somethinj^ from their own opinions. Therefore, entire passa<^es are to be re- quired, because, accordinj^ to the common precept, it is inequi- table, when any single clause is presented, to judge or reply, unless the entire Law be thoroughly examined. And when entire passages have been produced, they very frequently bring with themselves an interpretation.^ Luke 11 : 41 is also cited in a mutilated form, viz.: "Give 36c alms of such things as ye have ; and behold all things are clean unto you." The adversaries are very stupid. For as often as we say that to the preaching of the Law, there should be added the Gospel concerning Christ, because of whom good works are pleasing, they yet everywhere teach that, Christ being excluded, justification is merited by the works of the Law. When this 161 entire passage is produced, it will show that faitii is required. Christ rebukes the Pharisees who think that they are cleansed before God, /. e. that they are justified by frequent ablutions. Just as some Pope or other^ says of the sprinkling of the water mingled with salt, that "it sanctifies and cleanses tlie people;" »nd the gloss says that it cleanses from venial sins. Such also were the opinions of the Pharisees which Christ reproved, and to this feigned cleansing he opposes a double cleanness, the one inner, the other outward. He bids them to be cleansed in- wardly [(which occurs only through faith)], and adds concern - ing the outward cleanness: "Give alms of such things as yr^, have; and behold all things are clean unto you." The adver- 102 saries do not apply aright the universal ])article, "all things"; for Christ adds this conclusion to both members: " All things will be clean unto you, if you will be clean within, and will outwardly give alms." For he indicates that outward cleanness is to be referred to works commanded by God, and not to hu- man traditions, such as the ablutions were at that time, and the ^07 daily sprinkling of water, the vesture of monks,^ the dis- tinctions of food, and similar acts of ostentation are now. But the adversaries distort the meaning, by transposing, by sophistry, the universal particle to only one part : " All things will be clean to those having given alms." Yet Peter i5.i says (Acts 15:9) that hearts are purified by faith. And when this entire passage is regarded, it presents a meaning harmoni- ' Var. omits ? 159. * Ascribed falsely to Alexander I. in Gratian's Decretals. ' Var. continues: As if any one would infer: Andrew is present; tliere- fore all the apostles are present. Wherefore in the antecedent, both members ought to be joined: Believe and give alms; thus all things wiL' oe pure. For Scripture elsewhere says: "By faith," etc. Wherefore i/ hearts, etc. (.'H. riL, Art. VI. J.OVE AND FULFILLINd OF TIIF LAW. 137 zing witli the rest of Scripture, that, if the hearts are cleansed, and then outwardly alms are added, i. e. all the works of love, they are thus entirely clean, i. e. not only within, but also with- out. In the second place, why is not the entire discourse added to it? There are many parts of the rejiroof, some of which give commandment concerning foith, and others concerning works. Nor is it the part of a candid reader to pick out the commands concernini; works, while the passages concerning faith are omitted.' Lastly," readers are to be admonished of this, viz. that the 164 adversaries give the worst advice to godly consciences, when they teach that by works the remission of sins is merited, be- cause conscience in acquiring remission through works cannot be confident that a work will satisfy God. Accordingly it is always tormented, and continually devises other works, and otlier acts of worship, until it altogether despairs. This course is described by Paul, Rom. 4 : 5, where he proves that the promise of righteousness is not made because of our works, because we could never determine that we had a reconciled God. For the Law always accuses. Thus the })romise would be in vain and uncertain. He accordingly concludes that this promise of the remission of sins and of righteousness is re- ceived by faith, not on account of works. This is tlie true, simple and genuine meaning of Paul, in which the greatest consolation is offered godly consciences, and the glon,- of Christ is shown forth, who certainly was given to us for this pur- pose, viz. that through him we might have grace, righteousness and peace. Thus far we have reviewed the principal passages wliich the 165 adversaries cite against us, in order to show that faith does not justify, and that we merit, by our works, remission of sins and grace. But we hope that we have shown clearly enough to godly consciences, that these passages are not opposed to our doctrine ; that the adversaries wickedly distort the Scriptures to tlieir opinions; that the most of the passages which they cite have been garbled ; that, while omitting the clearest pas- sages concerning faith, they only select from the Scriptures passages concerning works, and even these they distort ; that everywhere they add certain human opinions to that which ' Var. : There are some [meaning Erasmus] wlio interpret: Give alms, and all things are clean, etc. as irony. For Christ seems to censure, by means of irony, the vain persuasion of the Pharisees, who, although they had mindly subject to the worst covetousness, meanwhile trusted that by giving alms they would be pure demigods. This interpretation is not absurd, and has nothing in it that conflicts with .Scripture. ^ In treating ?? 1G4-237, the Var. and Germ, arc both briefer and follow inother order. 13 138 THE APOLOGY OF THE AUGSBUEG CONFESSION. the words of Scripture say ; that they teach the Law in such a manner as to suppress the Gospel concerning Christ. For i66 the entire doctrine of the advei-saries, is, in part, derived from human reason, and, in part, a doctrine of the Law, not of the Gospel. For they teach two modes of justification, of wliich the one has been derived from reason, and the other from the Law, not from the Gospel, or the promise concerning Christ. The former mode of justification' with them, is that they 167 teach that, by good works, men merit grace both de congruo and de condigno. Tliis mode is a doctrine of reason, because reason, not seeing the unclcanness of the heart, thinks that it pleases God thus, if it perform good works, and in addition, other works and other acts of woi-ship are constantly devised, by men in great peril, against the terrors of conscience. The ,qo heathen and the Israelites slew human victmis, and un- dertook many other most painful works, in order to ap- pease God's wratli. Afterwards, orders of monks were de- vised, and these vied with each other in the severity of their observances against the terrors of conscience and God's wrath. And this mode of justification, because it is rational, and is altogether occupied with outward works, can be understood, and to a certain extent be afforded. And to this the canonists have distorted the misunderstood Church ordinances, which were enacteil by the fathers for a far different purpose, namely, not, that, by these works, we should seek after righteousness, but that, for the sake of mutual tranquillity among men, there might be a certain order in the Church. In this manner, they also distorted the sacraments, and most especially the mass, through which they seek ex opere opa-ato righteousness, grace and salvation. Another mode of justification- is handed down by the scho- 16S lastic theologians, when they teach that we are righteous through a habit infused by God, which is love, and that, aided by this habit, we observe the Law of God outwardly and in- wardly, and that this fulfilling of the Law is worthy of grace and of eternal life. This doctrine is plainly the doctrine of the Law. For that is true which the Law says : " Thou shalt love the Lord thy God," etc. (Deut. 6:5.) '' Thou shalt love thy neighbor" (Lev. 19 : 18). Love is, therefore, the fulfill- ing of the Law. But it is easy for a Christian to judge concerning both i6g modes ; because both modes exclude Christ, and are, therefore, to be rejected. In the former, which teaches that our works are a propitiation for sin, the impiety is manifest. The latter 1 Apology, Art. iv., 2 9, p. 88. * Apology, Art. iv., g 17, sqq., p. 89. Cn. ni., Art. VI. LOVE AND FULl' ILLING OF THE LAW. 139 mode contains mucli that is injurious. Ic does not teach that, when we are born again, we avail oun-:e]ves of Christ. It does not teach that justification is the reniission of sins. It does not teach that we attain the remission of sins before we love ; but falsely represents that we elicit the act of love,' through which we merit remission of sins. Xor does it teach that by faith in Christ we overcome the terrors of sin and dcatli. It fiilsely represents that, by their own fulfilling of the Law, without Christ as Propitiator, men come to God. Afterwards, it represents that this ver}' fulfilling of the Law, without Christ as Propitiator, is righteousness worthy of grace and eternal life, while nevertheless scarcely a weak and feeble fulfilling of the Law occurs even in saints. But if any one will only reflect upon it, that the Gospel 17c has not been given in vain to the world, and that Christ has not been promised, set forth, has not been born, has not suf- fered, has not risen again in vain, he will most readily under- stand that we are justified not from reason or from the Law. In regard to justification, we, therefore, are compelled to dis- sent from the adversaries. For tlie Gospel shows another mode ; the Gospel compels us to avail ourselves of Christ in justification ; it teaches that through him, we have access to God by faith ; it teaches that we ought to set him as ^lediator and Propitiator over against God's wrath ; it teaches that, by faith in Christ, the remission of sins and reconciliation are re- ceived, and the terrors of sin and of death overcome. Thus 171 Paul also says that righteousness is not of the Law, but of the promise, in which the Father has promised that he wishes to forgive, that for Christ's sake he wishes to be reconciled. This promise, however, is received by faith alone, as Paul testifies, Rom. 4 : 13. This faith alone receives remission of sins, jus- tifies and regenerates. Then love and other good fruits fol- low. Thus therefore we teach, that man is justified, as we have above said, when conscience, terrified by the preaching of repentance, is cheered and believes that for Christ's sake it has a reconciled God. " This faith is counted for righteousness," Rom. 4 : 3, 5. And when in this manner the heart is cheered i?: and quickened by faith, it receives tlie Holy Ghost, who renews us, so that we are able to observe the Law ; so that we are able CO love God and the Word of God, and to be submissive to God in afflictions; so that we are able to be chaste, to love our neighbor, etc. Even though these n'orks are far distant from the perfection of the Law, yet they please on account of faith, by which we are accounted righteous, because we believe that for Christ's sake we have a reconciled God. These things are ^ Apology, Art. ii.. 112: Art. iv., I 9. 140 THE APOLOGY OF THE AUGSBURG CONFESSION. plain, and in harmony with the Gospel, and can be understood by persons of sound mind. And from this foundation, it can 173 easily be decided wherefore we ascribe justification to faith, and not to love ; although love follows faith, because love is the fulfilling of the Law. But Paul teaches that we are justified not from the liaw, but from the promise, which is received only by faith. For we neither come to God without Christ as Mediator, nor receive remission of sins for the sake of our love, but for the sake of Christ. Likewise we are not able to 174 love God while he is angry, and the Law always accuses us, always manifests to us an angry God. Tlierefbre, by faith we must fii-st apprehend the promise, that for Christ's sake the Father is reconciled and forgives. Afterwards we begin to 175 observe the Law. Our eyes are to be cast away from human reason, away from !Moses upon Christ, and we are to believe that Christ has been given for us, in order that, for his sake, we may be accounted righteous. In the flesh we never satisfy the Law. Thus therefore we are accounted righteous, not on account of the Law, but on account of Christ, because his merits are granted us, if we believe on him. If any one 176 therefore has considered these foundations, that we are not justified from the Law, because human nature cannot observe the Law of God, and cannot love God ; but, that we are jus- tified from the promise, in which, for Christ's sake, reconcilia- .^q tion, righteousness and eternal life have been promised; he wiir easily understand that justification must neces- sarily be ascribed to faith, if he only will reflect upon the fact, that it is not in vain that Christ has been promised and set forth, that he has been born and has suffered and been raised again; if he will reflect upon the fact, that the promise of grace in Christ is not in vain, that it was made immediately from the beginning of the world, apart from and beyond the Law ; if he will reflect upon the fact that the promise should be received by faith, as John says (1 Ep. 5:10, sq.) : " He that believeth not God, hath made him a liar; because he be- lieveth not the record that God gave of his Son. And this IS the record, that God hath given to us eternal life, and this life is in his Son. He that hath the Son, hath life ; and he that hath not the Son of God, hath not life." And Christ says (John 8: 36): "If the Son therefore shall make you free, ye shall be free indeed." And Paul (Rom. 5:2): " By whom also we have access to God ;" and he adds : " By faith." By faith in Christ, therefore, the promise of remission of sins and of righteousness is received. Neither are we justified before God, from reason or from tlie I^aw. These things are so plain, and so manifest that we wonder 177 that the madness of the adversaries is so great as to call them Ch. IJI., Art. VI. LOVE AND i'ULFlLLING OF THE LAW. HI into doubt. The proof is manifest that, since we are justified before God not from the Law, but from the promise, it ia necessary to ascribe justification to faith. What can be op- posed to this proof, unless some one wish to abolish the entire Gospel, and the entire Clirist? The glory of Christ becomes 17S more brilliant, when we teach that we avail ourselves of him as Mediator and Propitiator. Godly consciences see that in this doctrine the most abundant consolation is offered to them, viz. that th'W ought to believe and most certainly rely upon the fact tl'.-t they have a reconciled Father, for Christ's sake, and not for ' he sake of our righteousness ; and that, nevertheless, Christ aid' us, so that we "are able to observe also the Law. Of such b.i :ssings as these, the adversaries deprive the Church, 171; when the-,- condemn, and endeavor to efface the doctrine con- cerning the righteousness of faith. Therefore let all Avell-di.s- posed mi; ds beware of consenting to the godless counsels of the adversari'^s. In the doctriue of the ailversaries concerning jn"tifica1.ion, no mention is made of Christ, and how we ought 10 Get hi-n over against the wrath of God; as though indeed we were able to overcome the wrath of God by means of love, or to love an angry God. In regard to these things, con- iSc .science.'^ are left in uncertainty.^ For if they ought to know that th^:y have a reconciled God for the reason that they love, and th-\t thev observe the Law, they must needs always doubt whether they have a reconciled God ; because they either do not notice this love, as the adversaries acknowledge, or they certainly feel that it is very small ; and much more frequently do th'iy feel that they are angry at the judgment of God, who tiupprcsses human nature with many terrible evils, with trou- bles of this life, the terrors of eternal wrath, etc. When, therefore, will conscience be at rest, when will it be pacified? When in this doui)t, and in these terrors, will it love God ? What else is the doctrine of the Law, but a doctrine of despair? And let any one of our adversaries come forward who can i Si teach us co'ncerning this love, how he himself loves God. Thev do not at all underetand what they say ; they only echo, just' like the walls of a house, the little word "love," without understanding it. So confused and obscure is. their doctrine, it not only tran.sfers the glory of Christ to human works, but also leads consciences either to presumption or to de.'^pair. But ihi ours, we hope, is readily understood by pious minds, and brings godly and .-salutary consolation to terrified consciences. Forlis'the adversaries faflaciously object that also many wicked men and devils believe, we have frequently already said that we speak of faith ii) Christ, i. e. of faith in the remission of ' Of. 2 161 ; n 198-200. 1-42 THE APOLOGY OF THE AUGSBL'RG CONFESSION. sin?, of faith wliich truly and heartily assents to the promise of grace. Tliis is not brouij;ht about without a great struggie in human liearts. And men of sound mind can e;usily judge, that the faitii whicii believes that we are aired for by God, and that we are forgiven and hearkened to by him, is a matter above nature. For, of its own accord, the human mind makes no such decision concerning God. Therefore, this faith, of which we speak, is neither in the wicked, nor in devils. Furtiiermore if any sophist cavils that righteousness is in (8- the will, and therefore it cannot be iiscribed to faith, which is in the intellect, the reply is easy, because in the schools even such persons acknowledge that the will commands the intellect to assent to the Word of God. We say also more clearly : Just as the terrors of sin and death are not only thoughts of the intellect, but also horrible movements of the will fleeing God's judgment; so faith is not only knowledge, in the intel- lect, but also confidence, in the will, L e. it is to wish and to receive that which is offered in the promise, viz. reconciliation and remission of sins. Scripture thus uses the term "faith," 1S4 as the following sentence of Paul testifies (Rom. 5:1): " Be- ing justified by faith, we have peace with God." Moreover in this \)ass:v^e, to judijY signifies, according to forensic usage, to acquit a guilty one, and ileclare him righteous; but on account of the righteousness of another one, viz. of Christ, which, righteousness of another is communicated to us by faith. Therefore since in this passage our righteousness is the impu- 185 tation of the righteousness of another, we must here speak concerning righteousness, otherwise than when in philosophy or in a civil court we seek after the righteousness of one's own work, which certainly is in the will. Paul accordingly says, 1 Cor. 1 : 30 : "' Of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption." And 2 Cor. 5:28: "He hath made him to be sin for us, who knew no sin ; that we might be made the righteousness of God in him." But because the righteousness iSo of Christ is given us by faith, faith Ls for this reason right- ' Var. thus presents l^ 184-186: Secondly, justification signifies liere-to be accounted rigliteous. But God does not account man righteous ;xs in a civil court or in philosophy man is accounted righteous, because of the righteousness of his own work which is ascribed correctly to the will: but he accounts man righteous through mercy for Christ's sake, if any one only apprehend this by faith. Wherefore faitli can be called riglat- eousness, because it is that which, to speak with Paul, "is imputed for righteousness " to wliatever part of man it be referred; for this docs not hinder divine imputation. Although we indeed refer this faith to the will ; for it is to wiU and to receive the promise of Christ. Cu. III., Akt. VI. LOVE AND FULFILLING OF THE LAW. H3 eousne-ss in us imputatively, i. e. it is that by which we ^ are made accepted by God, on account of the imputation and ordinance of God, as Paul says (Rom. 4 : 3, 5) : " Faith is reckoned for ri'^diteousness." Althoui^h on account of cer- 187 tain captious persons, we must say technically : Faith is truly righteousness, because it is obedience to the Gospel. For it is evident that obedience to the command of a superior, is truly a species of distributive justice. And this obedience to the Gospel, is reckoned for righteousness, so that, only on account of this, because by this we apprehend Christ as Propitiator, good works, or obedience to the Law, are pleasing. For we do not satisfy the Law, but, for Christ's sake, this is forgiven us, as Paul says (Rom. 8:1): "There is therefore^ now no con- demnation 'to them whicli are in Christ Jesus." This faith gives God the honor, gives God that which is his own, in this, That in receiving the promises it obeys him. Just as Paul also 188 savs (Rom. 4 : 20) : " He staggered not at the promise of God through unbelief; but was Strong in faith, giving glory to God." Thus the worship and divine service of the Gospel, is to receive from God gifts ; on the contrary, the worship of the Law, is to otfer and present our gifts to God.^ We can, however, offer nothing to God, unless tirst we have been recon- ciled and born again. This i)assage, too, brings the greatest consolation ; as the chief worship of the Gospel is to wish to receive remission of sins, grace and righteousness. Of this 189 worship, Christ says, John 6 : 40 : " This is the will of him that sent mo, that every one which seeth the Son, and believ- eth on him, mav have everlasting life." And the Father says (Matt. 17:5): '" Tliis is mv beloved Son, in whom I am well pleased ; hear ye him." the adversaries speak of obedience 19c to the Law ; thev do not speak of obedience to the Gospel : and yet we cannot obey the Law, unless, through the Gospel, we have been born again, since we cannot love God, unless the remission of sins have been received. For as long as we feel 191 that he is angry with us, human nature flees from his wrath and judgment. If any one should make a cavil such a-= this: If there'' be faith, which wishes those things which are offered in the promise, the habits of faith and hope seem to be con- founded, because hope is that which expects promised things ; to this we replv, that these dispositions cannot in reality be severed, in the manner -that they are divided by idle specula- tions in the schools. For in the Epistle to the Hebrews, faith is defined as " the substance " [expcdatio] " of things hoped for" (Pleb. 11 : 1). If any one wish a distinction to be made, we say that the object of hope is properly a future event, but » Apology, Art. iy. 2 49, p. 96. 144 THE APOLOGY OF THE AUGSBUKG CONFESSION. that faith exists concerning future and present things, and re- ■ ceives in the present the remission of sins oifered in the prom- ise. [What is the difference between faith and hope? An- swer: Hope expects future blessings and deliverance from trouble : faith receives the present reconciliation, and concludes in the heart, that God has forgiven my sins, and that he is now gracious to me. And this is a noble service of God, which serves God by giving him the honor, and by esteeming his mercy and promise so sure, that, without merit, we can re- ceive and expect from him all manner of blessings. And in this service of God, the heart should be exercised and in- crease; of ^vdlich the foolish soj)hists know nothing.] From these statements, we hope that it can be suffici- 19: ently understood, both what faith is, and that we are com- pelled to hold that by faith we are justified, reconciled and regenerated ; inasmuch as we wish to teach the righteousness of the Gospel, and not the righteousness of the Law. For those who teach that we are justified by love, teach the right- eousness of the LiViw, and do not teach us in justification to avail ourselves of Christ as Mediator. These things also are 193 manifest, viz. that not by love, but by faith, we overcome the terrors of sin and death, that we cannot oppose our love and fulfilling of the Law to the wrath of God, because Paul says, (Rom. 5:2): "By Christ we have access to God by faith." We urge this sentence so frequently, because of its perspicuity. For it shows most clearly the state of the whole case, and when carefully considered can teach abundantly concerning the whole matter and can console well-disjwsed minds. Ac- cordingly it is of advantage to have it at hand and in sight, not only that we may be able to oppose it to the doctrine of our adversaries, who teach that we come to God not by faith, but by love and merits without Christ as Mediator; and, at the same time that, when in fear, we may cheer ourselves and exercise faith. This is also manifest, that without the aid of 194 Christ we cannot observe the Law, as he himself says (John 15 : 5) : " Without me ye can do nothing." Accordingly, be- fore we observe the Law, our hearts must be born again by faith. ,^1 Plence it can also be understood why we find fault with 195 the doctrine of the adversaries concerning merit condh/ni} The decision is very easy; because they do not make mention of faith, that we please God by faith for Christ's sake, but they falsely state that good works, wrought by the aid of the habit of love, constitute a righteousness worthy by itself to please God, and worthy of eternal life; and that they have Qo need of Christ as ^lediator. What else is this than to 196 Cf. Apology, iv. 1 19, p. 90. Ch. 111., AK-r. VI. \A)\ h AND I'LLFILLrXG OF THE LAW. HS transfer the glory of Clirist to our works, viz. tliat wc please God bccau.se of our works, and not bccau.se of Christ. But this is also to rob Christ of tlie i^lory of Mediator, who is ^rediator perpetually, and not merely in the bci^iunin*^ of jus- tification. Paul also .says (Gal. 2 : 17) tliat if one justified in Christ have need afterwards to seek righteousness elsewhere, he affirms of Christ that he is a minister of sin, i. e., that he does not fully justify. And most absurd is that which the 197 :idver.saries teach, viz. that good works merit grace c/e co)idigno, as though indeed after the beginning of justification, if con- science terrify, as is ordinarily the case, grace must be sought through a good work, and not by faith in Christ. Secondly,' the doctrine of the adversaries leaves consciences 198 ' Var. (and Germ.) : And see what follows from the opinion of the adver- saries. If we ought to believe that Christ has merited only the prima gratia, a.s tliey call it, and that we afterwards are accepted and merit eternal life by our fultilling of the Law, when will consciences be pacified ? [Germ. : Hearts or consciences will be pacified neither at the hour of death, nor at any other time, nor can they build any more upon certain ground.] When will they know for a certainty that they have a propitious God ? For the Law always accuses us [Germ. : For God's Law is not a matter of pleasantry ; it accuses consciences outside of Christ], as Paul says (Rom. 4 : 15) : " The Law worketh wrath." Thus it will happen that if consciences feel the judgment of the Law, they will rush into despair. Paul says: "Whatsoever is not of faith is sin" (Pom. 14:23). But these persons will do nothing from faith, if they will know that God is gracious to them only when they have at length fulfilled the Law. They will always doubt whether the Law have been satisfied, yea, they will under- stand that it has not been satisfied. Accordingly they will never be sure that they have a gracious God, and that they are hearkened to. Therefore they will never love, they will never truly worship God. What else are such hearts but hell itself, since they are full of despair and hatred of God, and yet in this hatred they invoke and worship God, just as Saul worshipped him. Here we appeal to all minds that are godly and experi- enced in spiritual things; they will be able to testify that these evil.-' [Germ. : Such great uncertainty, such disquietude, such torture and anxiety, such horrible fear and doubt] are derived from the godless persuasion of the adversaries, which holds that we are accounted righteous before God by our own fulfilling of the Law, and bids us trust not in the promise of mercy [Crerm. : And point us to the labyrinth of trusting not in the ricli. blessed promises of Grace] given us for Christ's sake, but in our own ful- filling of the Law And let us ask the adversaries what advice they give to the dying : whether they bid them believe that they are accounted righteous, and expect eternal life because of their own works, or indeed through mercy for Chri.st's sake. Certainly neither Paul nor Laurentiu.- will say that he is accounted righteous because of his own purity, or thai eternal life is due him because of his own works or fulfilling of the Law 1!) 146 THE APOLOGY OF THE AUGSBURG CONFESSION. in doubt, so that tliey never can be pacified; because the Law always accuses us, even in good works. For always "the flesh lusteth against the Spirit" (Gal. 5 : 17). How, there- fore, will conscience here have peace, without faith, if it be- lieve that, not for Christ's sake, but for the sake of one's own work, it ought now to please God? AVhat work will it find, upon what will it firmly rely as worthy of eternal life, in- asmuch as hope ought to originate from merits? Against lo^ these doubts, Paul says (Rom. 5:1): " Being justified by faith, we have ])eace with God ;" we ought to be firmly convinced that for Christ's sake righteousness and eternal life are granted us. And of Abraham, he says (Rom. 4:18): " Against hope, he believed in hope." Thirdly, How will conscience know, when a work has been 20c done, by the inclination of this habit of love, so that it can be convinced that it merits grace de cond'ujvof But it'is only to elude the Scriptures that this very distinction has been devised, viz. that men merit at one time de conr/ruo, and, at another time, de condigno, because, as we have above said,^ the intention of the one who works does not distinguish the kinds of merit; but hypocrites, in their security, think simply their works are worthy, and that, for this reason, they are accounted righteous. On the other hand, terrified consciences doubt concerning all Avorks, and for this reason are continually seeking other works. For to merit de congruo, is this, viz. to doubt and, without faith, to work, until despair takes place. In a word, all that the adversaries teach, in regard to this matter, is full of errors and dangers. ^^n Fourthly, The entire [the holy Catholic, Christian] 201 Church confesses that eternal life is attained through mercy. For thus Augustine speaks, De Chxitia et Libero Arbitrio, when indeed he is speaking of the works of the saints, wrought after justificatiou : " God leads us to eternal life not by our merits, but according to his mercy." And Confessions, Book ix. : " AYoe to the life of man, however much it may be wor- but he will believe,' etc. Neither can pious minds [Germ. : A saint, great and high though he be] be fortified against despair, unless they believe that through mercy for Christ's sake we certainly have both righteousness and life eternal, not on account of the Law [Germ. : If he would not griiop the divine promises, the Gospel, as a tree or branch in the great flood, in IJie strong, violent stream, amidst the waves and billows of the anguish of death, etc.]. This belief consoles, encourages and saves godly minds. Wherefore the adversaries, when they speak of the meritum condigni^ .•\')olish the doctrine concerning fixith, and drive consciences to despair In Ell. Var. and Germ, the substance of U 223-233 follows 1 168. Art. iv., 2 20, p. 90. Ch. ni., Art. VI. LOVK AND FULFILLING OF THE LAW. 147 thy of praise, if it he judged with mercy removed." And Cy])rian in Iiis treatise on the Lord's Prayer : " Le.st any one should flatter himself that he is innocent, and by exalting himself, should [)erish the more deeply, he is instructed and taught that he sins daily, in that he is bidden to entreat daily i\jv his sins." But the subject is well known, and has very zon many and very clear testimonies in Scripture, and in the (Jhurch Fathers, who all witii one mouth declare that even though we have good works, yet in these very woi-ks we need ' mercy. Faith surveying this mercy cheers an): " Whatso- ever ye shall iisk the Father in my name, he will give it you." "In my name," he says, because without this high priest we cannot come to the Father. 1AA Here belongs also the declaration of Christ, Luke 17 : 10 : 213 " So likewise, ye, when ye shall have dune all those things which are commanded you, say. We are unprofitable servants." ' ^ Var. (and Germ.) continue : And Bernard saya correctly : '' It is neces- sary to believe, _/?r.>'^, that you cannot have remission of sins unless by the indulgence of God; second, that unless also he grant this, you can have no good work whatever; lastly, that you can merit eternal life by no good works, unless this also be given freely." And a little after: " Let no one deceive himself, because if he will think aright, he will find without doubt that, with ten thousand, he cannot meet one that cometh against him with twenty thousand," etc. Therefore, in order to hold firm consola- tion and hope of conscience we recall men to the promise of Christ, and teach that it is necessary to believe that God for Christ .^ sake remits sins, justifies, and grants eternal life, according to 1 Johi/ 5:12: "He that hath the Son, hath life." But it is worth while to hoar how the adversa- ries elude the saying of Christ: " When ye shall hs.ve done," etc. In thf Cu III., Art. VI. IJJVK .\NI) Fl'LFILLING OF THK LAW. 149 The.se words clearly declare that God paves by mercy, and on account of his promi.sc, not tliat it is due on account of the value of our works. But,' at this point, the adversaries play 214 wonderfully with the words of Christ. In the first place/ they make an antistrophe [retorted ari^umont], and turn it ,Ar against us. ]Much more, they .say, can it bo said : " If we have believed all thinn;s, say, We are unprofitable servants." Then they add that works are of no })rofit to (iod, but arc not without ]>rofit to us. Sec how the jiucrile study of sophistry 215 delights the adversaries, and although these triHes do not de- serve a refutation, nevertheless we will rej)ly to them in a few words. The antistrophe is defective. For in the first place the 216 adversaries are deceived in regard to the term faith ; because, if it would signify that knowledge of history' which is also in the wicked and in devils, the advensaries would be correct in ar- guing that faith is unprofitable, when they say : '' When we have believed all things, say, \\'e are un])rofitable .servants." But we are s})caking, not of the knowleclge of historv, but of confi- dence in the promise and mercy of God. And the confidence in the promise confesses that we are unprofitable servants; yea this confession that our works are unworthy, is the very voice of faith, as aj") pears in this example of Daniel (9 : 18), which we cited a little above : '^ We do not present our sup})lications before thee for our righteousnesses," etc. For faith saves, be- 217 cause it apprehends mercy or the promise of grace, even though our works arc unworthy; and, with this meaning, the antistrophe does not oppose us, viz. : " ^\'hcn ye shall have done all things, .say. We are unprofitable .servants ;" viz. because our works are unworthy : for with the entire Ciiurcli we teach that we are saved by mercy. But if they mean to infer in a 218 similar way, just as when you have done all tilings, do not trust in your works, .so when you have believed all things, do not trust in the divine promise; these do not agree. The in- ference is wrong : " Works do not help ; therefore, faith also does not help." We must give the uncultured men a homely illustration: "A half farthing does not help; therefore a fiorin also does not help." Just as the florin is of much higher denomination and value than the half farthing, so also should it be understood that faitii is much higher and more efficacious than works. Not that faith liel])s, becau.se of its worth, but because it trusts in God's promises. For they are Confutation they corrupt it thus : First, they make an antistrophe : much more, etc., as in ? 213. See Confutation, Art. VI. ' In U 21-t-222 tlie Germ, is briefer. ' Var, adds : Or if we would .say that faith saves on account of its owr worth. 150 THE APOLOGY OF THE AUGSBURG CONFESSION very dissimilar; as the causes and objects of confidence in tht former proposition are far dissimilar to those of the latter. In the former, confidence is confidence in our own works. In the latter, confidence is confidence in the divine promise. (Christ, however, condemns confidence in our works ; he does not condemn confidence in his promise. He does not wish us to despair of God's grace and mercy. He accuses our works as unworthy, but does not accuse the promise which freely offers mercy. And here Ambrose says well: "Grace is to be ac- ?'« know lodged ; but nature is not to be ignored." A\ i must trust in the promise of grace, and not in our own nature. But the adversaries act in accordance with their custom, and 22c distort, against faitli, the judgments which have been given on behalf of faith. ^ We leave, however, these difficult points to 221 the schools. The sophistry is plainly {)uerile, when they inter- pret " unprofitable servant," as meaning that the works are unprofitable to God, but are profitable to us. Yet Christ speaks concerning that profit which makes God a debtor of grace to us, although it is out of place to discuss here con- cerning that which is profitable or unprofitable. For "un- profitable servants " means " insufficient," because no one fears God as much, and loves God as much, and believes God as much as he ought.- But let us dismiss these frigid cavils of 222 the adversaries, concerning which, if at any time they are brought to the light, prudent men will eiisily decide what they should judge. They have found a flaw in words which are very plain and clear. But every one sees that in this passage, confidence in our own works is condemned. Let us, therefore, hold fast to this which the Church con- 223 fesses, viz. that we are saved by mercy. And lest^ any one may here think: "If we are to be saved by mercy, hope will be uncertain, if, in those by whom salvation is attained, noth- ' Var. adds : For this sophistry : " When ye shali have believed all things, say that faith is useless," abrogates the entire Gospel. Does not the Gospel promise the remission of sins and salvation, even to those who have no good works at all, if only they are converted and do not despair, but by faith in Christ obtain the remission of sins? Do the adversaries bid those persons despair whose consciences find no works that they can oppose to the judgment of God? Will they say to these that faith is useless? May the sophists be undone with such calumnies us these which overthrow the entire Gospel, abrogate the gratuitous remis- sion of sins, tear away from consciences firm consolations, etc. ? But tliif sophistry, etc. ' Var. adds : No one satisfies the Law. * The discussion from this point to § 234 is given in Ed. Var. and Germ previously, and is there somewhat ditferently arranged. Ch. III., Art. VI. LOVE AND FULFILLING OF THE LAW. 151 in"" prccede-s:, hy wliich they may bo di.'^tingTiislied f'nim these by whom it i.s not attained," wo must give him a sati.sfactory an.swer. For the scliola.stirs, influenced in this way, seem to have devised meribim condigni. For this consideration can 22> greatly exercise the human mind. We will therefore reply briefly. For the very reason that hope may be sure, for the ..n very reason that there may be an antecedent distinction between those by whom salvation is attained, and those by whom it is not attained, it is neces.sary to firmly hold that we are ."iaved by mercy. When this is expressed thus unquali- fiedly, it seems absurd. For in civil courts and in human judgment, that which is of right or of .' III., ART. VI. LOVE AND FULFILLING Oh THE LAW. lo7 a doctrine of the Law.' But we sliould, retain the Gospel, and the doctrine concerning the promise, granted for Christ's sake. ,-^ We are not, tlicrefore, on this topic contending with 257 the adversaries concerning a small matter. We are not seeking ont idle subtiltics, when we find fault with them for teaching that we merit eternal life by works, wliile that faith is omitted wliich apprehends Christ as Mediator. For of this 258 faith, which believes that for Christ's sake the Father is pro- ])itious to us, there is not a syllable in the scholastics. Every- where they hold that we are 'accepted and righteous because of our works, wrought either from reason, or certainly wrought by the inclination of that love, concerning which they speak. And- yet they have certain sayings, maxims as it were of the 259 old write'rs,' which they distort in interpreting. In the schools, 260 the boast is made, tliat good works please on account of grace, and that confidence must be put in God's grace. Here they interpret grace as a habit, by which we love God, as though * Var. (and Germ.) more fully: Wherefore we are compelled to rebuke the phari-saic opinions of the adversaries, both in order that we may pro- claim the glory of Christ, and that we may present to consciences firm consolations. For liow will conscience receive sure hope of salvation, since it knows that in judgment its works are unworthy, unless it know that men are accounted righteous and are saved by mercy for Christ's sake, and not for the sake of their fulfilling of the Law ? Did Laurentiua when on the gridiron believe that by this work he was satisfying God, that he was without sin, that lie did not need Christ as Mediator, and the mercy of God? He did not indeed think differently from the prophet, who says: "Enter not into judgment with thy servant; for in tliy sight shall no man living be justified" (Ps. 143 : 2). Bernard confesses tliat his works are not worthy of eternal life, when he says: Perdite vixi. But he comforts himself and receives the liope of salvation from this, viz. that he believes that the remission of sins and life eternal are granted him for Christ's sake through mercy; just as the Psalm (32 : 1) teaches: "Blessed is he whose transgression is forgiven, whose sin is covered." And Paul says (Rom. 4: 6) : " David also describeth the blessedness of the man to whom God imputeth righteousness without works." Paul says that he is blessed to whom righteousness is imputed through faitli in Christ, even though he have no good works. By such consohitions, consciences are to be encouraged and confirmed, because for Christ's sake through faith the remission of sins, the imputation of righteousness and life eternal are attained. But if fiiith be in this manner understood in passages concern- ing v.'orks, they are not opposed to our doctrine. And indeed it is neces- s.ary always to add faith, so as not to exclude Christ as Mediator. But good works ought to follow faitli, because faith without good works is hypocrisy. ' H 259-279 are omitted in Germ. • Var. adds: Agreeing with our b(>lief. 158 THE APOLOGY OF THE AUGSBURG C0NFESSI0:N. indeed tlie ancients meant to say tliat we ouglit to trust in our love, of which we certainly experience how small and how im- pure it is. Althoui^h it is strange how they bid us trust in love, since they teach us that we are not able to know whetiier it be present.^ Why do they not here set forth God's love and mercy toward us? And as often as mention is made of this ^ley ouLrht to add faith. For the promise of God's mercy, reconciliation and love towards us, i\ not apprehended unless by faith. With this view, they would be right in saying that we ought to trust in grace, that good works please because of grace, when faith apprehends grace. In the schools, the boast 261 is also made that our good works avail by virtue of Christ's passion,^ Well said ! But why add nothing concerning faith? For Christ is "a propitiation," as Paul (Rom. 3: 25) says, " through faith." When timid consciences are com- forted, and are convinced that our sins have been blotted out by the dciith of Christ, and that God has been reconciled to us on account of Christ's suffering, then indeed the suffering of Christ profits us. If the doctrine concerning faith be omitted, it is said in vain that works avail by virtue of Christ's passion. And very many other p:vssages they corrupt in the schools, 26: because they do not teach the righteousness of faith, and be- cause th(>y understand by faith merely a knowledge of history or of d<^gmas, and do not understand by it that virtue which apprehends the promise of grace and of righteousness, and which quickens hearts in tlie terrors of sin and of death. Wlien Paul says (Rom. 10: 10): "With the heart, man be- 263 lieveth unto righteousness ; and with the mouth confession is made unto salvation," we think that the adversaries acknow- ledge here that confession justifies or saves, not ex opere operato, but only on account of the faith of the heart. And Paul thus says that confession saves, in order to show what sort of faith obtains eternal life; namely, that which is firm and active. That faitli, however, which does not manifest itself in confes- 264 sion, is not firm. Thus other good works please on account of faith ; as also the prayers of the Church ask that all things may be accepted for Christ's sake. They likewise ask all things for Christ's sake. For it is manifest that at the close of prayei>-, this clause is always added : "Through Christ our Lord."^ Accordingly we conclude that we are justified before 265 God, are reconciled to God and regenerated by faith, which in repentance apprehends the promise of grace, and truly quickens ' Cf. Cone. Trident., Sess. vi., cap. J"'. » Cf. Confutation, Pt. I., Art. xx, • Var. : Through our Lord Jesus Christ. Ch. nr., Art. VI. LOVE AND FULFILLING OF THE LAW. 159 tlic terrified mind, and i.s convinced that Cov Christ's sake God jj-j is reconciled and proj)itious to us. And through this "faith," says Peter (1 Ep. 1 : 5), " we are kei)t unto sal- vation, ready to be revealed." The knowledge of this faith is 26t nece.ssary to (.'hristians, and brings the most abundant consola- tion in all alHictions, and displays to us the office of Christ, because tho.se who deny tliat men are justified by faith, and deny that Christ is Mediator and Propitiator, deny the prom- ise of grace, and the Gospel. They teach only the doctrine either of reason or of the Law concerning justification. We* 267 have shown the origin of this case, so far as can here be done, and have explained those things to which the adversaries ob- ject. Good men indeed, will easily judge these things, if they will think, as ofteu as a passage concerning love or works is cited, that the Law cannot be observed without Christ, and that we cannot be justified from the Law, but from the Gospel ; that is, from tlie promise of the grace lu'omiscd iu Christ. And 268 we hope that this di.scu.ssion, although brief, will be profitable to good men for strengthening faitli, and teaching and com- forting conscience. For we know that those things which we have said are in harmony with the prophetic and apostolic Scriptures, with the holy Fathers, Ambro.se, Augustine, and very many others, and with the whole Church of Christ, which certainly confesses that Christ is Propitiator and Jus- tifies iSor are we immediately to judge that the Roman Church 269 agrees \y\th everything that the pope or. cardinals or bishops or some of the theologians or monks approve.- For it is man- ifest that to most of the pontiffs their own authority causes more care th.an does the Go.spel of Christ. And it has been a.scertiu'iied that most of them are openly Epicureans. It is evident that theologians have mingled M'ith Christian doctrine more of philosophy than was sufficient. Nor ought their in- 270 fluence to appear so great, that it will never be lawful to dis- sent from their disi)utations, while at the same time manv manifest errors are found among them, such as that we are able from purely natural powers to love God above all things.^ .This dogma, although it is manifestly false, has produced - many other errors. For the Scriptures, the holy Fathers and 27 1 the judgments of all the godly everywhere make rej)ly. There- fore, even though bishops or some theologians or monks have ' Iu Ed. Var. U 2G7-279 are very brief. * Melancli. distinguished the Eoman Church from the Papal See. CC Aug. Conf., Introduction. ■ This Duns Scotus first tauglit in Libr. iv. sentent. L ill. dist. 27, qu. 1 Cf. Aug. Conf., Art. xviii. ? viii., Apology, Art. ii. ^ 8 sqq. 160 THE APOLCXiY OF THE AUGyiiUP.G CONFESSION. tau!^lit us to sock remission of sins, j^race and rigliteousness, throui^h our own works, and new forms of worship, which have obscured the odice of Christ, and have made out of Christ not a Propitiator and Jnstitier, but only a Legislator; nevertheless, the knowledge of Christ has always remaineil with some godly persons. Scripture, moreover, has predicted 273 that tlie righteousness of faith would be obscured in this wav bv human traditions and the doctrine of works. Just as Paul often complains (cf. Gal. 4 : 9 ; 5 : 7 ; Col. 2 : 8, 16 sq, ; 1 Tim. \ : 2 sq., etc.) that there were at that time those who, instead of the righteousness of faith, tanght that men were reconciled to God, and justified, by their own works and own acts of worship, and not by faith for Christ's sake; because men judge b-' nature that God ought to be a[)peased by works. Nor does 275 reason see a righteonsness other than the righteousness of the Law, understood in a juridical sense. Accordingly there have always existed in the world some who have taught this carnai righteousness alone to the exclusion of the righteousness of faith ; and such teachers will also always exist. The same hap- pened among the people of Israel. The greater part of the 274 people thought that they merited remission of sins by their works ; they accumulated sacrifices and acts of worship. On the contrary, the prophets, in condemnation of this opinion, taught the rightooasness of fjiith. And the occurrences among the jicople of Israel are illustrations of those things which were to occur in the Church. Therefore, let the multitude of the ad- 275 versaries, wdio condemn our doctrine, not disturb godly minds. For their spirit can easily be judged, because in some articles they have condemned truth that is so clear and manifest, that their godlessness appears openly. For the bull of Leo X.' con- 276 deraned a very necessary article, which all Christians should hold and believe, viz;, that " We ought to trust that we have l)ecn absolved not because of our contrition, but because of Christ's Word (Matt. 16 : 19) : ' Whatsoever thou shalt bind,'" etc. And now in this assembly, the authors of the Confuta- 277 tion have condemned in clear words ^ this, viz. that we have said that faith is a jtart of repentance, by which we obtain re- mission of sins, and overcome the terrors of sin, and con- science is rent been baptized otherwise.] This reason, even taken alone, can sufficiently establish g(j()d and godly minds against the god- less and fanatical opinions of the Anabaptists. Article X. Oj the Holy Supper. f^p^ The tenth article has been approved, in which we con- 54 fess that we believe, that, " in the Lord's Supper, the body and blood of Christ are truly and substantially present, and are truly tendered, with those things which are seen, bread and wine, to those wlio receive the sacrament."; This belief we constantly defend, as the subject has been carefully examined and considereil. For since Paul says (1 Cor. 10 : 16) that the bread is the communion of the Lord's body, it would follow, if the Lord's b(jdy were not truly present, that bread is not a com- munion of the b(xly, but only of the Spirit of Christ. And 55 we have ascertained that not only the Roman Church affirms the bodily presence of Christ, but the Greek Church also both now believes and formerly believed the same. For the canon of the Mass among them testifies to this, in which the priest clearly prays that the bread may be changed and become the very body of Christ. And Vulgarius, who seems to us to be not a silly writer, says distinctly that " bread is not a mere fig- ure, but is truly changed into flesh." And there is a long ex- 56 position of Cyril on John 15, in which he teaches that Christ is corporeally offered us in the Supper. For he says thus: " Nevertheless, we do not deny that we are joined spiritually to Christ by true faith and sincere love. But that we have no mode of connection with him, according to the flesh, this indeed we entirely deny. And this we say is altogether foreign to the divine Scriptures. For who has doubted that Christ is thus a vine, and we indeed are branches, deriving thence life for our- selves? Hear Paul saying (1 Cor. 10 : 17 ; Rom. 12:5; Gal. 3 : 28) that we are all one body in Christ, that, although ' we Parallel Passages. — Aug. Conf., Art. x. ; Smalcald Articles, P. iii., Art. 71.; Small Catechism, Part v.; Large Catechism, Prolog, g 23 sqq., Part f.; Foruuila of Concord, Epitome, and Sol. Dec. c. vii. ' These words are takeo from Augustine, De pecc. merit, et remiss., L : 19 Ch. IV., Art. XI. CONFESSION. 175 are many, we are, nevertheless, one in him ; for we are all par- takers of that one bread.' Does he perhaps think that the vir- tue of the mystical benediction is unknown to us? Since this is in us, does it not also by the communication of Christ's flesh, cause Christ to dwell in us bodily?" And a little after : " Whence we must consider that Christ is in us not only according. to habit, which is understood as love, but also by natural participation," etc. We have cited these testimonies, not to undertake a dis- 57 cussion here, concerning this subject (for His Imperial Majesty does not disapprove of this article), but in order that all who may read them, may the more clearly perceive that we defend the doctrine received in the entire Church, that, in the Lord's Supper, the body and blood of Christ are truly and substantially present, and are truly tendered with those things which are seen, bread and wine. And we speak of the presence of the living Christ [living body] ; knowing that "death hath no more do- minion over him " (Rom. 6 : 9). Article XI. Of Confession. The eleventh article, " Of Retaining Absolution in the 58 Church," is approved. But they add a correction, in reference to confession, viz. that the regulation l)e observed, headed, Om- nis ut7-iiLsque,^ and that annual confession be made, and although all sins cannot be enumerated, yet that diligence be employed in order that they be recollected, and tho.se which can be re- ^nc called, be recounted. Concerning this entire article, we will speak at greater length afterwhile,^ when we will explain our entire opinion concerning repentance. It is well known 59 that we had so elucidated and honored [that we have preached, written and taught in a manner so Christian, correct and pure] the benelit of absolution and the power of the keys, that many distressed consciences have derived consolation from our doctrine; since they have heard that it is the command of God, nay leather the utterance peculiar to the Gospel, that we should believe the absolution, and regard it certain that the remission of sins is freely granted us for Christ's sake; and that we should believe that, by this faith, we are truly reconciled to God [as though we heard a voice from heaven]. This belief has encouraged Parali-el Passages. — Augsburg Confession, Art. xi.; xxv. ; Apology, Art. v.: 11 sqq., 169; Art. vi., 185; Smalcald Articles, Art. viii., 321; Small Cate^ chism, Part VI. ' Canon xxi., Fourth Lateran Council, A. D. 1215. * Apology, Art. v. 176 THE APOLOGY OF TJIE AUGSBUKG CONFESSION. many godly minds, and, in the beginning, brouglit Luther the best recommendation to all good men ; since it shows consciences sure and firm consolation ; because previously the entire power [entire necessary doctrine of repentance and] of absolution had been kept suppressed by doctrines concerning works, since the sophists and monks teach nothing of faith and free remission fbut pointed men to their own works, from which nothing but oubt proceeds in alarmed consciences]. But with respect to the time, certainly the most in our 6a churches use the sacraments, absolution and the Lord's Supper frequently in a year. And those who teach of the worth and fruits of the sacraments, speak in such a manner as to invite the people, to use the sacraments frequently. For concerning this subject, there are many things extant written by our theo- logians in such a manner, that the adversaries, if they are good men, will undoubtedly approve and praise them. Excommu-6i nication is also pronounced against the openly wicked and the despisers of the sacraments. These things are thus done, both according to the Gospel and according to the old canons. But 63 a fixed time is not prescribed, because all are not ready in like manner at the same time. Yea if all would hasten to- gether at the same time, the people could not be heard and in- structed in order [so diligently]. And the old canons and Fathers did not appoint a fixed time. The canon speaks only thus '} " If any enter the Church and be found never to com- mune, let them be admonished. If they do not commune, let them come to repentance. If they commune [if they wish to be regarded Christians], let them not for ever be excluded. If they have not done this, let them be excluded." Christ [Paul] says (1 Cor. 11 : 29), that those who eat unworthily, eat judg- ment to themselves. The pastors accordingly do not compel those who are not qualified to use the sacraments. ^nn Concerning the enumeration of sins in confession, men are 63 thus taught, in order that snares be not cast upon con- sciences. Although it is of advantage to accustom inexperi- enced men to enumerate some things, in order that they may be the more readily taught, yet we are now discussing what is ne- cessary according to divine law. Therefore, the adversaries ought not to cite for us the regulation Oninis utriusque, which is not unknown to us, but thev ought to show from the divine law that an enumeration of sins is necessary for obtaining theii remission. Tlie entire Church, throughout all Europe, knows 64 what sort of snares, this point of the regulation, which com- mands that all sins be confessed, has cast upon consciences. Neither has the text by itself as much disadvantage as the * Council of Toledo, a. d. 400, Canon xiii. Ch. IV., Art. XI. CONFESSION. 177 Summists afterwards imagined, who collect the circumstauces ' of the sins. What labyrinths were there ! How great a tor- ture for the best minds ! For these incitements of terror moved in no way licentious and profane men. Afterwards what tragedies did the questions concerning one's 65 own priest,^ excite among the pastors and brethren [monks of various orders], who then were by no means brethren, when tiiey were waiTing concerning jurisdiction of confessions ! We, therefore, believe that, according to divine law, the enumera- tion of sins is not necessary. This also is pleasing to Panor- mitanus and very many other learned jurisconsults.^ Nor do we wish to impose necessity upon the consciences of our people by the regulation, Omnis utriusque, of which we judge, just as of other human traditions, that they are not acte of worship necessary for justification. And this regulation commands an impo.ssible matter, that we should confess all sins. It is evi- dent, however, that we neither remember most sins, nor under- stand them [nor do we indeed even see the greatest sins], according to Ps. 19 : 13 : " Who can understand his errors?" If the pastors are good men, they will know how far it is of 66 advantage to examine [the young and otherwise] inexperienced persons; but we do not wish to sanction the torture of the Summists, which notwithstanding would have been less intol- erable if they had added one word concerning faith, which comforts and encourages consciences. Now, concerning this faith, which obtains the remission of sins, tiiere is not a syl- lable in so great a mass of constitutions, glosses, summaries, books of confession. Christ is nowhere read there. Only the lists of sins are read. And the greater part is occu})ied with |n- sins against human traditions, and this is most vain. This 67 doctrine has forced to despair many godly minds, which were not able to find rest, because they l)elieved that by divine law an enumeration was necessary : and yet they experienced that it was impossible. But other faults of no less moment nhere in the doctrine of the adversaries concerning repentance, vhich we will now recount. ' Council of Trent also requires confession of these, ^ 14, cap. 5. * The " Omnis utriusque " commands that to him all sina be confesaed. • Augsburg Confession, ssv. : 12. 23 178 THE APOLOGY OF THE AUGSBURG CONFESSION CHAPTER V. Article XII. Of Repentance. In the twelfth article they approve of the first part, in which i we set forth that, to those who have fallen since baptism, the remission of sins can be imparted at whatever time, and as often as they are converted. They condemn the second part, in which we say that the parts of repentance are contrition and faith [a penitent, contrite heart, and faith, that I believe that I receive the forgiveness of sins through Christ]. They say that faith is not the second part of repentance. What are we to do here, 2 O Charles, thou most invincible Emperor? The utterance pe- culiar to the Gospel is this, that by faith we obtain the remis- sion of sins. [This word is not our word, but the voice and word of Jesus Christ our Saviour.] This voice of the Gospel these writers of the confutation condemn. AVe, therefore, can in no way iissent to the confutation. We cannot condemn the utterance of the Gospel so salutary and abounding in consola- tion. What else is the denial that by faith we obtain remission of sins, but to treat the blood and death of Christ with scorn ? We, therefore, beseech thee, O Charles, most invincible Era- 3 peror, to patiently and diligently hoar and consider us concern- ing this very important subject, which contains the chief topic of the Gospel, and the true knowledge of Christ, and the true worship of God. For all good men will ascertain that on this subject we have taught especially things that are true, godly, salutary and necessary for the whole Clmrch of Christ. They will ascertain from the writings of our theologians that very much light has been added to the Gospel, and many pernicious errors have been corrected, by which, through the opinions of the scholastics and canonists, the doctrine of repentance was previously covered. .00 Before we come to the defence of our position we must 4 say this first ; All good men of all ranks, and also of the theological rank, undoubtedly confess that before the writings of Luther appeared, the doctrine of repentance was very much confused. The books of the Sententiaries are extant, in which there are innumerable questions, which no theologians were ever able to explain satisfactorily. The people were able neither to comprehend the sura of the matter, nor to see what Parallel Passages. — Aug. Confess., Art. xii.; Smal. Art., Part iii., Art iii., vii. ; Large Catechism, Part iv., ? 64 sqq. ; Formula of Concord, Epitobic and Sol. Dec. c, v. Cf Apology, Chap, ii.. Art. iv., I 61 ; Chap, iv., Art. xi, \ 59 sqq. Ch. v., Abt. XII. REPENTANCE. 179 things especially were required in repentance, where peace of conscience was to be sought for. Let any one of the adver- 5 sarics come forth and tell us when remission of sins takes place. O good God, what darkness there is ! Tliey doubt whether it l)e in attrition* or in contrition that remission of sins occurs. And if it occur on account of contrition, what need is there of absolution, what does the power of the keys effect, if sin have been already remitted? Here indeed they also labor much more, and wickedly detract from the power of the keys. SomeC dream that, by the' power of the keys, guilt is not remitted, but that eternal are changed into temporal punishments. Thus the most salutary jwwer would be the ministry not of life and the Spirit, but only of wrath and punishments. Others, namely 7 the more cautious, imagine that by the power of the keys, sins are remitted before the Church, and not before God. This also is a pernicious error. For if the ])ower of the keys do not con- sole us before God, what then will pacify the conscience ? Still more involved is what follows. They teach that by contrition 8 we merit grace. In reference to which if any one would ask why Saul and Judas and similar persons who were dreadfully contrite did not merit grace, reply must here be made, accord- ing to faith and according to the Gospel, that Judas did not believe, that he did not support himself by the Gospel and promise of Christ. For faith shows the distinction between the contrition of Judas and of Peter. But the adversaries re])ly concerning the Law, that Judas did not love God, but feared the punishments. When, however, will a terrified conscience, especially in those 9 serious, true and great terrors which are described in the psalms and the prophets, and which those certainly taste who are truly converted, be able to decide whether it fear God for his own sake [out of love it fear God, as its God], or be fleeing from eternal punishments? These great emotions can be distin- guished in letters and terms; they are not thus separated in i'act, lis these sweet sophists dream. Here we appeal to the 10 judixments of all good and wise men [who also desire to know the truth]. They undoubtedly will confess that these discus- sions in the writings of the adversaries are very confused and intriciUe. And nevertheless the most important subject is at .„Q stake, the chief topic of the Gospel, the remission of sins. This entire doctrine concerning these questions which we have reviewed, is in the writings of the adversaries, full of errors and hypocrisy, and obscures the benefit of Christ, the power of the keys and the righteousness of faith [to inexpress- ible injury of conscience]. » Cf. Smalcald Articles, Part iii., Art. ui., 2 16, p. 314. 180 THK APOLOGY OF THE AUGSBURG CONFESSION. Tliese thiiii^s occur in the first act. What wlien they coineii to confession? What a work there is in tlie endless enumera- tion of sins, which is nevertheless, in great part, devot».d to those against human traditions ! And in order that good minds may by this means be the more tortured, they imagine that this enumeration is of divine right. And when they demand tins 12 enumeration under the pretext of divine right, in tlie mean time they speak coldly concerning absolution, which is truly of di- vine right. They falsely assert that the sacrament itself con- fers grace ex opere operato without a good disposition on the part of the one using it; no mention is made of faith appre- liendinc: the absolution and consolino* the conscience. This is truly what is generally called dztsvac tzoo tcou fiuaTvjpaou, de- parting from the mysteries. The third act [of this play] remains, concerning satisfactions, ij But; this contains the most confused discussions. They imagine that eternal punishments arc commuted to the punishments of purgatory, and teach that a part of these is remitted by the power of the keys, and that a part is to be redeemed by means of satisfactions.^ They add further that satisfactions ought to 14 be works of snpererogatiou, . and they make these consist of most foolish observances, such as pilgrimages, rosaries or similar observances which do not have the command of God. Then, 15 just as they redeem purgatory by means of satisfactions, so an act of redeeming satisfactions which was most abundant in rev- enue, was devised. For they sell indulgences which they inter- pret as remissions of satisfactions. And this revenue is not only from the living, but is much more ample from the dead. Nor do they redeem the satisfactions of the dead only by indulgences, but also by the sacrifice of the Mass.' In a word, the subject 16 j-rt of satisfactions is infinite. Among these scandals, for we cannot enumerate all things, the doctrine of the righteous- ness of faith in Christ, and the benefit of Christ also lie cov- ereil by the doctrine of devils. Wherefore, all good men un- derstand that the doctrine of the sophists and canonists concern- ing repentance is proj)erly and justly censured. For the fol- lowing dogmas are clearly false, and foreign not only to Holy Scripture, but also to the Church Fathers : I. That from the divine covenant, we merit grace by good 17 works wrought without grace. II. That by attrition, we merit grace. 18 III. That for the blotting out of sin, the mere detestation ig of the crime is sufficient. ' Apology, c. vi., Art. xii., H 26, 37, p. 189 sq. » Apology, c. xii., Art. xxiv., U 64, 91, pp. 264, 268. Ch. v., AiiT. XII. RErENTANCE. 181 IV. That, on account of contrition, and not by faith 11120 Christ, we obtain remission of sins. V. That the power of the keys avails for the remission of 21 sins, not before God, but before the Church. VI. That by the power of the keys, sins are not remitted 22 l)efore God, but that the power of the keys has been instituted to commute eternal to temporal punishments, to impose upon consciences certain satisfactions, to institute new acts of wor- ship, and to oblige consciences to such satisfactions and acts of worship. VII. That according to divine right, the enumeration of 23 offences in confession, concerning which the adversaries teach, is necessarv. VIII. That canonical satisfactions arc necessary for redeem- 24 ini: the punishment of purgatory, or they profit as a compensa- ti(ui'for the blotting out of guilt. For thus uninformed per- sons understand it. IX. That the reception of the sacrament of re]ientance ^3:25 opcre operato, without a good disposition on the part of the one using it, i. e. without faith in Christ, obtains grace. X. That bv the power of the keys, our souls are freed from 26 piirizatory through indulgences. XL That, in the reservation of cases,^ not only canonical 27 punishment, but the guilt also, ought to be reserved in reference to one who is truly converted. In order, therefore, to deliver pious consciences from 28 these labyrinths of tiic sophists, we have ascribed to repent- ance these two parts, viz. contrition and faith. If any one de- sire to add a .third, viz. fruits worthy of rojientance, L e. a change of the entire life and character for the better [good works following conversion], we will not make any opposition.^ From contrition, we separate those idle and infinite discussions, 29 as to when we grieve from love of God, and when from fear of punishment. "^ But we say that contrition is the true terror of conscience, which feels that God is angry with sin, and which grieves that it has sinned. And this contrition thus occurs, when sins are censured from the Word of God, because the sum of the preaching of the Gospel is this, viz. to convict > The more atrocious crimes which the Pope and his bishops reserve for their own iudgment. » Var. adds r Neither are we ignorant that with the grammarians the term pamitentia sisnifics to disapprove that which we before approved. This agrees better\vith contrition than with faith. But for the purpose of teaching, we here understand repentance to be the entire conversion, in which tliere are two termini, mortification and quickening. According to the usual names we call them contrition and faith. 182 THE APOLOGY OF THE AUGSBURG CONFESSION of sin, and to offer for Christ's sake tlie remission of sins aiiJ righteousness, and the Holy Ghost, and eternal life, and that as regenerate men we should do good works. Thus Christ com- 3c prises the sum of the Gospel, when he says in the last chapter of Luke (v, 47): "That repentance and remission of sins should be preaciied in my name among all nations." And of 31 these terrors, Scripture speaks, as Ps. 38:4,8: "For mine iniquities are gone over mine head, as a heavy burden they are too heavy for me I am feeble and sore broken ; I have roared by reason of the disquietncss of my heart." And Ps. 6 : 2, 3 : " Have mercy upon me, O Lord ; for I am weak ; O Lord, heal me; for my bones are vexed. My soul is also sore vexed; but thou, O Lord, how long?" And Isa. 38 : 10, 13 : "I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years. .... I reckoned till morning, that, as a lion, so will he break all my bones." In these terrors, conscience feels the 32 wrath of God against sin, which is unknown to secure men walking according to the flesh [as the sophists and their like]. It sees the turpitude of sin, and seriously grieves that it has sinned; meanwhile it also flees from the dreadful wrath of God, because human nature, unless sustained by the Word of God, cannot endure it. Thus Paul says (Gal. 2:19): "1 33 through the Law, am dead to the Law." For the Law only 34 accuses and terrifies consciences. In these terrors, our adver- saries say nothing of faith ; they present only the Word which convicts of sin. When this is taught alone, it is the doctrine of the Law, not of the Gospel. By these griefs and terrors, they say that men merit grace, if they still love God. But how will men love God when they feel the terrible and inex- pressible wrath of God ? What else than despair do those teach who, in these terrors, display only the Law? 172 ^^^ therefore add as the second part of repentance, Of 35 Faith in Christ, that in these terrors the Gospel concern- ing Christ ought to be set forth to conscience, in which Gos- pel the remission of sins is freely promised concerning Christ. Therefore, they ought to believe that for Christ's sake sins are freely remitted to them. This faith cheers, sustains, and quick- 3d ens the contrite, according to Rom. 5:1: "Being justified by Caith, we have peace- with God." This faith obtains the remis- sion of sins. This faith justifies before God, as the same pas- sage testifies : " Being justified by faith." This f lith shows the distinction between the contrition of Judas and Peter, of Saul and of David. The contrition of Judas or Saul is of no avail, for the reason that to this there is not added this faith, which apprehends the remission of sins, bestowed as a gift for Chi'ist's sake. The contrition of David or Peter avails, because 3; Ch. v., Art. XII. REPENTANCE. 183 to it there is added faith, which apprehends the remissiun of sins granted for Christ's sake. Neither is love present before reconciliation has been made by faith. For without Christ, the Law [God's Law or the First Commandment] is not performed, accordintr to Eph. 2:8; Rom. 5:2: " By Christ we have ac- cess to God." And this faith grows gradually and throughout the entire life, struggles with sin [is tested by various tempta- tions] in order to overcome sin and death. But love follows faith, as we have above said. And thus Jilid I fear can be clearlv 38 defined as such anxiety as ha.s been connected with faith, /. e. where faith consoles and sustains the anxious heart, Sei'vile fear is where faith docs not sustain the anxious heart [is fear without faith, where there is nothing but wrath and doubt]. Moreover, the power of the keys administers and presents 39 the Gospel through absolution, which is the true voice of the Gospel. Thus we also comprise absolution, when we speak of faith, because "faith cometh by hearing" (Rom. 10 : 17). For when the Gospel is heard, and the absolution \j. e. the promise of divine grace] is heard, the conscience is encouraged, and re- ceives consolation. And because God truly quickens through 4c ^-q the AVord, the keys truly remit sins before God, according to Luke 10:16: "He that heareth you heareth me," Wherefore the voice of the one absolving must be believed not otherwise than we would believe a voice from heaven. And 41 absolution properly can be called a sacrament of repentance, as also the more learned scholastic theologians speak. Meanwhile 42 this faith is nourished in a manifold way in temptations, through the declarations of the Gospel [the hearing of sermons, read- ing] and the use of the sacraments. For these are [seals ami] signs of the New Testament, i. e. signs of the remission of sins. They offer, therefore, the remission of sins, as the words of the Lord's Su])per clearly testify (Matt. 26 : 26, 28) : " Tliis is ray body which is given for you. This is the cup of the New Testament," etc. Thus faith is conceived and strength- ened through absolution, through the hearing of the Gospel, through the use of the sacraments, so that it may not succumb while it struggles with the terrors of sin and death. This 43 theofy of repentance is plain and clear, and increases the worth of the power of the keys and of the sacraments, and illumines the benefit of Christ, and teaches us to avail ourselves of Christ as Mediator and Proj)itiator. But as the confutation condemns us for having assigned these 4^ two parts to repentance, we must show that Scripture expresses these as the chief parts in repentance or conversion. For Christ says (Matt. 11 : 28) : "Come unto me, all ye that labor and are heavy laden, and I will give you rest." Here tlicre are two members. The "labor" and tlie "burden" signify i84 THE APOLOGY OF THE AUGSBURG CONFESSION. the contrition, anxiety and terrors of sin and of death. " To come to Christ" is to believe that sins are remitted for Christ's sake; when we believe our hearts are quickened by the Holy Ghost throujxh the Word of Christ. Here, therefore, there are 45 those two chief parts, contrition and faith. And in Mark 1 : 15, Christ says: "Repent ye and believe the Gospel." As in the first member, he convicts of sins, in the latter he consoles n^, and shows the remission of sins. For to believe the Gos- [vA is not that general faith which devils also have [is not only to believe the history of the Gospel], but it is peculiarly to be- lieve that the remission of sins has been granted for Christ's sake. For this is revealed in the Gospel. You see also here that the two parts arc joined, contrition when sins are reproved, and faith, when it is said: "Believe the Gospel." If any one should say here that Christ includes also the fruits of repent- ance or the entire new life, we will not dissent. For this suf- 1JM fices us, that contrition and faith are named as the chief parte. Paul almost everywhere, when he describes conversion or re- 46 newal, designates these two parts, mortification and quickening, as in Col. 2:11: "In whom also ye are circumcised with the circumcision made without hands," viz. by the "putting off the body of the sins of the flesh." And afterward (v. 12) : " Where- in also ye are risen with him, through the faith of the opera- tion of God." Here are two parts. One is the putting off the body of sins; the other is the rising again through faith. Neither ought tliese words, mortification, quickening, putting off the body of sins, rising again, to be understood in a Pla- tonic wav, concerningi; a fei^-ncd chang-e ; but mortification sis'- nifics true terrors, such as those of the dying, which nature cannot sustain unless it be supported by faith. So he names that a.s " the putting off of the body of sins," which we ordi- narily call contrition, because in these griefs the natural con- cupiscence is purged away. And quickening ought not to be understood as a Platonic fancy, but as consolation which truly sustains life that is escaping in contrition. Here, therefore, are 47 two parts : contrition and faith. For as conscience cannot be pacified except by faith, therefore faith alone quickens, accord- ing to the declaration (Hub. 2:4; Rom. 1:17): "The just shall live by faith." And then in Col. 2 : 14, it is said that Christ blote out the 4S iiandwriting which through the Law is against us. Here also there are two parts, the handwriting, and the blotting out of tiie handwriting. The handwriting, however, is conscience, convicting and condemning us. The Law moreover is the word which reproves and condemns sins. Therefore, this ut- terance which says, " I have sinned against the Lord," as Da- Ch. v., Art. X IT. REPENTa XCE. 1 85 vid says (2 Sain. 12 : 13), is the lianJwritliii^. And wicked and secure men do not seriously give forth this utterance. For they do not see, tlicy do not read the sentence of the Law written in tlie heart. In true griefs and terrors, this sentence is perceived. Therefore tlie handwriting whicJi condemns us is contrition it- self. To blot out the handwriting is to expunge this sentence, by which we declare that we are condemned, and to engross (he sentence, according to which we know that we have been freed from this condemnation. But faith is the new sentence which reverses tiie former sentence, and gives peace and life to the heart. Although what need is there to cite many testimonies, since 45 they are everywhere obvious in the Scriptures? Ps. 117 (118 : 18) : " The Lord hath chastened me sore ; but he hath not given me over unto death." Ps. 118 (119 : 28) : " My soul melteth for heaviness ; strengthen thou me, according unto thy word." Here in the first member, contrition is contained, and in the second the mode is clearly described, how in contrition we are I'evived, viz. by the word of God, which offers grace. This 50 ,-.^ sustains and quickens hearts. And 1 Kings 2 (1 Sam. 2 : G) : " The Lord killeth and raaketh alive ; he bringeth down to the grave and bringeth up." By one of these, contri- tion is signified ; by the other, faith is signified. And Isa. 51 28 : 21 : " The Lord shall be wroth, that he may do his work, his strange work; and bring to pass his act, his strange act." He calls it the strange work of tlie Lord, when he terrifies, be- cause to quicken and console is God's own work. [Other works, as to terrify and to kill, are not God's own works, for God only quickens.] But he terrifies, he says, for this reason, viz. that there may be a place for consolation and quickening, because hearts that are secure and do not feel the wrath of God loath consolation. In this manner, Scripture is accustomed to 52 join these two, the terrors and the consolation, in order to teach that in repentance there are these chief members, contrition and faith that consoles and justifies. ]Sreitiier do we see how the nature of repentance can be presented more clearly and simply. [We know with certainty that God thus works in his Christians in the Church]. For the two chief works of God in men are these, to terrify, 5; and to justify and quicken those who have been terrified. Into these two works all Scripture has been distributed. The one part is the Law, which shows, reproves and condemns sins. The other ])art is the Gospel, i. e. the promise of grace be- stowed in Christ, and this promise is constantly repeated in the whole of Scripture, first having been delivered to Adam [" I will put enmity," etc. (Gen. 3 : 15)]: afterwards to the patri- archs; then, still more clearly proclaimed by the prophets; 186 THE APOLOGY OF THE AUGSBURG CONFESSION. lastly, preached and set forth among the Jews by Chri^^t, and disseminated over the entire world by the apostles. For all the 54 saints were jnstified by faith in this promise, and not by their own attrition or contrition. And the examples of their lives show likewise these two 55 parts. After his sin, Adam is reproved, and becomes terrified ; this was contrition. Afterward God promise? grace, and speaks of a future seed (the blessed seed, i. e. Chiist), by which tlie kingdom of the devil, death and sin will be destroyed ; there he offers the remission of sins. These are the chief things. For although the punishment is afterwards adde(J, yet this pun- .-^ ishment does not merit the remission of sin. And con- cerning this kind of punishment, we will speak after a while. So David is reproved by Nathan, and, terrified, says (2 Sam. 56 12:13): " I have sinned against the Lord." This is contri- tion. Afterward be hears the absolution : " The Lord also hath put away thy sin ; thou shalt not die." This voice en- courages David, and by faith sustains, justifies and quickens him. Here a punishment is also added, but this i)unishment does not merit the remission of sins. Nor are special punish- 57 ments always added, but in repentance these two things ought always to exist, viz. contrition and faith, as Luke 7 : 37, 38. The woman which was a sinner came to Christ weeping. By these tears, the contrition is recognized. Afterward she hears the absolution : " Thy sins are forgiven ; thy faith hath saved thee ; go in peace." This is the second part of re])entance, viz. faith which encourages and consoles her. From all these, it is 58 apparent to godly readers that we assign to repentance those parts which properly belong to it in conversion, or regeneration and the remission of sin. Worthy fruits and punishment (like- wise, patience that we be willing to bear the cross, and punish- ments, which God lays upon the old Adam), follow regeneration and the remission of sin. We have mentioned these two parts in order that the faith which we require in repentance (of which the sophists and canonists have all been silent) might be the better seen. And what that faith is, which the Gospel pro- claims, can be better understood when it is set over against contrition and mortification.' * Var. adds : And in order that the whole world may see how great h the want of acquaintance with true godliness in our critics, who have writ- ten the Confutation, we will add also the judgment of Bernard, who joins the two members in repentance, contrition and faith, precisely in the same manner that we do. In his third sermon concerning the Annunciation, these words occur : " ' Cause me to hear thy loving-kindness in the morning, for in thee do I trust ' ^Ps. 143 : 8). Hope alone doubtless ob Ch. v., Art. XIT. REPENT ANCR 187 But ;is the adversaries expressly condemn our statement that 59 men obtain the remission of sins by faith, we will add a few proofs, from which it will be understood that the remission of sins occurs not ex opere operato because of contrition, but by that special faith by which an individual believes that sins are remitted to him. For tliis is the chief article, concerning which we are contending with our adversaries, and whose knowledge we regard especially necessary to all Christians, As, however. It appears that we have spoken sufficiently above concerning the same subject, we will here be briefer. For very closely re- lated are the topics of the doctrine of repentance and the doc- trine of justification. .-- When the adversaries speak of faith, and say that it 6c precedes repentance, they understand by faith, not that which justifies, but that which, in a general way, believes that God exists, that punishments have been threatened to the wick- ed [that there is a hell], etc. In addition to this faith we re- v^uire that each one believe that his sins are remitted him. Concerning this special faith we are disputing, and we oppose it to the opinion which bids us trust not in the promise of tains with thee the place of compassion, neither dost thou place the oil of mercy except in the vessel of trust. But it is a faithless trust, capable assuredly of cursing only, since we evidently sin in hope. Although it ought not to be called trust, but an insensibility and pernicious dissimu- lation. For what is trust to one who does not attend to danger? Or what remedy is there for fear, where neither fear is perceived, nor the matter itself of fear? Trust is a solace; but he does not need solace who re- joices when he has done wrong, and exults rather in the worst things. Therefore, let us ask, brethren, and desire that the answer be given us as to how great are the iniquities. and sins which we have, and that our crimes and offences be shown us. Let us search our ways, and with earn- est attention examine all our pursuits and dangers. Let ever}' one say in his fear : ' I will go to the gates of hell,' so that now we may take courage in no other way than in the mercy alone of God. This is the true confi- dence of man forsaking self and relying on his Lord. This I say is true confidence, to which mercy is not denied, according to the testimony of the prophet: ' Behold, the eye of the Lord is upon them that fear him, upon them that hope in his mercy ' (Ps. 33 : 18). Neither assuredly does a small trust suffice us ; in us indeed there is cause of fear: but in him cause of trust." Thus far Bernard, whose opinion we have gladly quoted in order that readers may see how we here understand faith as referring to trust in mercy, which cheers and consoles the terrified, which he is right in calling trust. And this can be clearly seen when there is an opposition of terrors and of consolation. Just as Bernard here wishes the knowledge of sins or contrition or terrors to exist in men, and wishes trust \o be added, which cheers in contrition. 188 THE APOLOGY OF THE AUGSBURG C0>^ i"'ESSION. Christ, but iu the opus operatum of contrition, ccufession, and satisfactions, etc. This faith follows terrors in such a manner as to overcome them, and render the coascience j)acihed. To this faith we ascribe justification and regeneration, while it frees from terrore, and brings forth iu the heart not only peace and joy, but also a new life. We maintain that this faith is truly necessary for the remission of sins, and accordingly place it among the parts of repentance. Nor does the Church of Christ lelieve otherwise, although our adversaries contradict us. Moreover, in the beginning, we ask the adversaries whether Ci to receive absolution be a part of repentance, or uot? But if they separate it from confession, as they are subtile in making the distinction, we do not see of what avail confession is with- out absolution. If, however, they do not separate the receiving absolution from confession, it is necessary ^or them to hold that faith is a part of repentance, because absolution is not received unless by faith. That absoluti(;n, however, is not received un- less by faith, can be proved from Paul, who teaches (Rom. 4 : 16) that the promise cannot be received unless by faith. But absolution is the promise of the remission of sins. Therefore, 62 it necessarily requires faith. Neither do we see how he who does not assent to it, may be said to receive absolution. And what else is the refusal to assent to absolution, but the charging God with falsehood ? If the heart doubt, it regards those things which God promises as uncertain and of no account. Accordingly, in John 5:10 it is written : "He that believeth not God, hath made him a liar ; because lie believeth not the record that God gave of his Son." Secondly, we think that the adversaries acknowledge that the 63 .-o remission of sins is either a part, or the end, or, to speak in their manner, the tennlnics ad quern of repentance [for what does repentance helj), if the f(jrgiveness of sins be not obtained?]. Therefore that, by which the remission of sins is received, is correctly added to the parts of repentance. It is ;ery certain, however, that even though all the gates of hell "ontradict us, yet the remission of sins cannot be received un- less by faith alone, »v'hich believes that sins are remitted for Christ's sake, according to Rom. 3 : 25 : " Whom God hath set forth to be a propitiation through faith in his blood." Like- wise Rom. 5:2: " By whom also we have access by faith unto grace," etc. For a teriified conscience cannot set over against 64 God's wrath our works or our love, but it is at length pacified, when it api)rehends Christ as Mediator, and believes the ])rom- ises given for his sake. For those who dream that, without faith in Christ, hearts become pacified, do not understand what the remission of sins is, or how it came to us. Peter (1 E{). 2 :(>i G) cites from Isa. (49 : 23, and 28 : 16) i "He that believeth on Ch. v., Art. XII. REPENTANCE 189 liini, shall not be confounded." It is necesScary therefore, that Iivpocrites be confounded, who are confident that they receive the remission of sins because of their own works, and not be- cause of Christ. Peter also says in Acts 10 : 43 : " To him give all the prophets witness, that through his name, whoso- ever believetli in him, shall receive remission of sins." What he says, "through his name," could not be expressed more clearly, and he adds: "Whosoever bolieveth in him." Thus therefore we receive the remission of sins only through the name of Christ, i. e. for Christ's sake, and not for the sake of any merits and works of our own. And this occurs when we b(ilieve that sins are remitted to us for Christ's sake. Our adversaries cry out that they are the Church, that they 66 are following the consensus of the Church [M^hat the Catholic, universal Church holds]. But Peter also here cites in our be- half the consensus of the Church: "To him give all the [prophets witness, that through his name, whosoever believeth in him, shall receive remission of sins," etc. The consensus of the prophets is assuredly to be judged as the consensus of the Church universal. [I verily think that if all the holy proi)hets were to unanimously agree in a declaration (since God regards even a single prophet as an inestimable treasure), it would also be a decree, a declaration, and a unanimous strong conclusion of the universal, Catholic, Christian, holy Church, and would be justly regarded such.] We concede neither to the Pope, nor to the Church, the power to make decrees against this consensus of the prophets. But the bull of Leo openly 67 condemns this article, " Of the Remission of Sins," and the ad- versaries condemn it in the Confutation. From which it is ap- parent what sort of a Church we must judge that of these men to be, who not only by their deci'ees censure the doctrine that j-q we obtain the remission of sins by faith, not on account of our works, but on account of Christ, but who also give the command, by force and the sword to ab(^lish it, and by every kind of cruelty to put to death good men, who thug believe. But they have authors of a great name, Scotus, Gabriel, and 68 the like, and passages of the Fathers wiiich are cited in a muti- lated form in the decrees. Certainly if the testimonies are to be counted, they surpass us. For there is a very great crowd of most trifling writers upon the Sententice, who, as though they had conspired, defend these figments concerning the merit of attrition, and of works, and other things, which we have above recounted. But lest any one may be moved by the multitude 69 of citations, there is no great weight in the testimonies of the later writers, who ditl not originate their own writings, but only by compiling from the writers before them, transferred I DO THE APOLOGY OF THE AUGSBURG CONFESSION. these opinions from some books into others. Tiiey have exer- c'isetl no judgment, but just like pedarii senators silently have Mi)|)i'ove(l tne errors of their superiors, wiiich they liave not un- derstood. Let us not, therefore, hesitate to oppose this utter- 7c ance of Peter, which cites the consensus of the prophets, to ever so many legions of the Sententiarios. And to this utter- 71 ance of Peter, tlie testimony of the Holy Ghost is added. For tiie text speaks thus (Acts 10 : 44) : " While Peter yet spake (hese words, the Holy Ghost fell on all them which iieard the Word." Therefore, let pious consciences know that the com- 72 mand of God is this, that they believe that they are freely for- given for Christ's sake, and not for the sake of our works. And by this command of God, let them sustain themselves against despair, and against tlie terrors of sin and of death. And let them know that this belief has existed among saints 73 from the beginning of the world. [Of this the idle sophists know little; and the blessed proclamation, the Gospel, which proclaims the forgiveness of sins through the blessed seed, that is Christ, has from the beginning of the world been the greatest consolation and treasure to all pious kings, all prophets, all be- lievers. For they have believed in the same Christ in whom we believe; for from the beginning of the world no saint has been saved in any other way than through the faith of the same Gospel. Therefore Peter says also, etc.] For Peter clearly cites the consensus of the prophets, and the writings of the apostles testify that they believe the same thing. Nor are tes- timonies of the Fathers wanting. For Bernard says the same thing in words that are in no way obscure : " For it is necessary first of all to believe that you cannot have remission of sins, unless by the indulgence of Ggd, but add yet that you believe this, viz. that through him sins are forgiven thee. This is the testimony which the Holy Ghost asserts in thy heart, saying: ' Thy sins are forgiven thee.' For thus the apostle judges that man is justified freely through faith." These words of Ber-74 nard shed light upon our cause wonderfully, because he not only requires that we in a general way believe that sins are re- «ojj mitted through mercy, but he bids us add special faith, by which we believe that sins are remitted even to us; and he teaches how we may be rendered certain concerning the remission of sins, viz. when our hearts are encouraged \y faiih, and become tranquil through the Holy Ghost. What more do the adversaries require? [But how now, ye adversaries? Is St. Bernard also a heretic?] Do they still dare to deny that by faith we obtain the remission of sins, or that faith is a part of repentance? Thirdly, the adversaries say that sin is remitted, because 31175 attrite or contrite person elicits an act of love to God [if we Ch. V , Art. XII. REPENTANCE. i^i .iiwicrtake fn.m reason to love God], an tendered to us for the very reason that we cannot do the works of the Law.^ Wherefore, it is necessary that we be reconciled by the promise before we do the works of the Law. The promise, however, is received only by faith. Therefore, it is necessary for contrite persons to apprehend by faith the prom- ise of the remission of sins granted for Christ's sake, and to be confident that freely for Christ's sake, they have a reconciled Father. This is the meaning of Paul, Rom. 4 : 16, where heSi says: "Therefore it is of faith, that it might be by grace; to the end the promise might be sure." And Gal. 3 : 22 : " The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given them that believe," i. e. all are under sin, neither can they be freed otherwise than by apprehending by faith the promise of the remission of sins. Therefore, we must by faith accept the remission of sins be- 83 fore we do the works of the Law; although, as has been said above, love follows faith, because the regenerate receive the Holy Ghost, and accordingly begin [to become friendly to the Law and] to do the works of the Law. 1S2 would cite more testimonies, if they were not obvi-83 ous to every godly reader in the Scriptures. And we do not wish to be prolix, in order tliat this case may be the more readily seen through. Neither indeed is there any doubt that 84 the meaning of Paul is what we are defending, viz. that by faith we receive the remission of sins for Christ's sake, that by faith we ought to oppose to God's wrath Christ as Mediator, and not our works. Neither let godly minds be disturbed, even though the adversaries find fault with the judgments of Paul. Nothing is said so simply that it cannot be distorted by cavil- ling. We know that this which we have mentioned is the true and genuine meaning of Paul ; we know that this our belief brings to godly consciences [in agony of death and temptation] sure comfort, without which no one can stand in God's judgment. Therefore let these pharisaic opinions of the adversaries be S^ rejected, viz. that we do not receive by faith the remission of sins, but that it ought to be merited by our love and works ; 'Eom. 4:14. » Eom, 4 16 Ch. v., Art. XII JIEPENTANCE. 19''^ that we ought to oppose our love and our works to the wrath of God. Not of the Gospel, but of the Law is this doctrine, which feigns that man is justified by the Law before he has been reconciled througli Christ to God, since Christ says (John 15:5): "Without me, ye can do nothing;" likewise: " I am the true Vine ; ye are the branches," But the adver- 86 saries feign that we are branches not of Christ, but of Moses. I"or they wish to be justified by the Law, and to offer their l(.ve and works to God, before they are reconciled to God tia'ough Christ, before they are branches of Christ. Paul, on the other hand [who is certainly a much greater teacher than tiiC adversaries], contends that the Law cannot be observed without Christ. Accordingly, in order that we may be recon- ciled to God for Christ's sake, the promise must be received be- fore we do the works of the Law. We think that these things 87 are sufficiently clear to godly consciences. And hence they will understand why we have declared above that men are justified by faith, not by love, because we must oppose to God's wrath not our love or works, or confidence in our love and works, but Clirist as Mediator [for all our ability, all our deeds and works are far too weak to remove and appease God's wrath]. And we must apprehend the ])romise of the remission of sins, before we do the works of the Law. 1 00 Lastly, when will conscience be pacified if we receive 88 remission of sins on the ground that we love, or that we do the works of the Law? For the Law will always accuse us, because we never satisfy God's Law, Just as Paul says (Rom. 4:15): " The Law worketh wrath." Chrysostom asks concern- ing repentance. Whence are we made sure that our sins are re- mitted us? The adversaries even in their "Sentences," ask concerning the same subject. This cannot be explained, con- sciences cannot be made tranquil, 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 freely, and that they should not doubt that these are remitted to them. If any one doubt, he charges, as John says (1 Ep. 5 : 10), the divine promise with falseliood. We teach that this certainty of faith is required in the Gospel. The adversaries leave con- sciences uncertain and wavering. Consciences do nothing from 89 faith, since they })erpetually doubt whether they have remission, [For it is not ])ossible that there should be rest, or a quiet and peaceful conscience, if they doubt whether God be gracious. For if they doubt whether they have a gracious God, whethei they be doing right, whether they have forgiveness of sins, how can, etc.] How can they in this doubt call upon God, how can they be confident that they are heard? Thus the entire life is without God [faith], and without the true wor- 194 THE APOLOGY OF TITE AUGSBURG CONFESSION. ship of God. Tins is what Paul says (Rom. 14 : 2P,), that " Whatsoever is not of faith, is sin." And becau.so they are con- stantly occupied with this doubt, they never experience what faith [God or Christ] is. Thus it comes to pass, that they rush at last into despair [die in doubt, without God, without all knowledge of God]. Such is the doctrine of the adversaries, the doctrine of the Law, the annulling of the Gospel, the doc- trine of despair. [Whereby Christ is suppressed, men are led into overwhelming sorrow and torture of conscience, and finally, when temptation comes, into despair.] Now we are glad to ^ refer to all good men the judgment concerning this topic of re- pentance, for it has no obscurity, in order that they may decide whether we or the adversaries have taught those things which are more godly and healthful to consciences. Indeed these dis- sensions in the Church^ do not delight us ; wherefore unless we would have great and necessary reasons for dissenting from the adversaries, we would with the greatest pleasure be silent. But now, since they condemn the manifest truth, it is not right for us to desert a cause which is not our own, but is that of Christ and the Church. [We cannot with fidelity to God and conscience, deny this blessed doctrine and divine truth, from which we expect at last when this poor temp(n'al life cea.ses, and all help of creatures fails, the only eternal highest consola- tion ; nor will we in anything recede from this cause, which is not only ours, but that of all Christendom, and concerns the highest treasure, Jesus Christ.]^ 184 ^^^ have declared for what reasons we assigned to re- 91 pentance these two parts, contrition and faith. And we have done this the more freely, because many expressions con- cerning repentance are published which are cited in a muti- lated form from the Fathers [Augustine and the other ancient Fathers], and which the adversaries have distorted, in order to put faith out of sight. Such are : " Repentance is to lament past evils, and not to commit again deeds that ought to be lamented." Again : " Repentance is a punishment of the one grieving, punishing in himself what he is sorry that he has committed." In these passages, no mention is made of faith. And not even in the schools, when they interpret, is anything added concerning faith. Wherefore, in order that the doctrine 92 of faith might be the more conspicuous, we have enumerated it among the parts of repentance. For the subject itself shows that those passages which require contrition or good works, and make no mention of justifying faith, are dangerous [as experience proves]. And prudence can justly be desired in 93 those who have collected these centos of the Sentences and de- ' Apology, Preface. 2 16. ' Cf. 2 2. Ch. VL CONFESSION AND SATISFACTION. 19S crees. For since the Fatlicrs speak in some places concerning one part, and in other places concerning another part of re- pentance, and not only concerning one part, but concerning l)oth, i. e. concerning contrition and faith, it would have been well to select and combine their judgments. For Tertullian s])eaks excellently concerning faith, dwelling 94 upon the oath in the prophet (Ez. 33:11): " As I live, saith (he Lord God, I have no pleasure in the death of the wicked; l)Ut that the wicked turn from his way and live." For as God -wears that he does not wish the death of a sinner, he shows that faith is required, in order that we may believe the one swearing, and be firmly confident that he forgives us. The authority of the divine promises ought by itself to be great in our estimation. But this promise has also been confirmed by an oath. Wherefore, if any one be not confident that he is forgiven, he denies that God has sworu what is true, than which a more horrible blasphemy cannot be imagined. For Tertul- lian speaks thus: "He invites by reward to salvation, even swearing. Saying, ' I live,' he desires that he be believed. Oh blessed we, for whose sake God swears ! Oh most miserable, if we believe not the Lord when he swears!" But here we must95 know that this faith ought to be confident that God freely for- gives us, for the sake of Christ, for the sake of his own prom- ise, not for the sake of our works, contrition, confession or satisfactions. For if faith rely upon these works, it immedi- ately becomes uncertain, because the terrified conscience sees that these works are unworthy. Accordingly Ambrose speaks 96 f^^«liat punishments a part is remitted by the power of the ke^'^unlbss they say that a part of the pun- ishments of purgatoryXare remitted, from which it would fol- low that satisfactionsiire only punishments redeeming from purgatory. And tlK?se satisfactions, they say, avail even though they are rendered by those who have relapsed into mortal sin, as though indeed the divine displeasure could be appeased by those who are in mortal sin. ^ This entire matter is fictitious, 22 and recently fabricated without the authority of Scripture and the old writers of the Ciiurch. And not even Longobardus speaks in this way of satisfactions. The scholastics saw that 23 there were satisfactions in the Church ; and they did not notice that these ceremonies had been instituted both for the pur})ose of examj>le, and for testing those who desired to be received by the Church. In a word, they did not see that it was a disci- jjline, and entirely a matter pertaining to external discipline. Accordingly they superstitiously iinagined, that these avail not • oq for disci})]ine before the Church, but for appeasing God. And just as in other places they frequently, with great inapt- ness, have confounded spiritual and civil matters [the kingdom , » Rom. 2 : 28 sqq. ; Gal. G : 15. 200 THE APOLOGY OF THE AUGSBUEG CONFEvSSION. of Christ which is spiritual and the kingdom of the world, and external discipline], the same happens also with regard to satis- factions. But the gloss on the canons at various places testifies 24 that these observances were instituted for the sake of church discipline [should serve alone for au example before the Church]. Let us see, moreover, how in the Confutation which they 25 had the presumption to obtrude upon His Imperial Majesty, :hey prove these their figments. They cite many passagoa from the Scriptures, in order to impose upon the inexperienced, as though this subject, which was unknown even in the time of Longobard, had authority from the Scriptures. They bring forward such passages as these : " Bring forth, therefore, fruits meet for repentance" (^Nlatt. 3:8; Mark 1:15). Again: '' Yield your members servants to righteousness" (Rom. 6 : ID). Again Christ preaches repentance (Matt. 4 : 17) : " Repent." Again Christ (Luke 24 : 47) commands the apostles " to preach repentance," and Peter preaches repentance (Acts 2 : 38). Af- terward they cite certain passages of the Fathers and the canons, and conclude that satisfactions in the Church are not to be abolished contrary to tiie plain Gospel and the decrees of the Councils and Fathers [against the decision of the Holy Church], nay even that those who have been absolved by the priest ought to bring to perfection the repentance that has been enjoined, following the declaration of Paul (Tit. 2 : 14) : " Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." May God put to confusion these godless sophists who so 26 wickedly distort God's Word to their own most vain dreams! What good man is there who is not moved by such dishonesty ? " Christ says, ' Repent,' the apostles preach repentance ; there- fore eternal punisliments are compensated by the punishments of purgatory, therefore the keys have the power to remit part of the punishments of purgatory, therefore satisfactions redeem tlie punishments of purgatory " ! Who has taught these assea such logic? Yet this is neither logic nor sophistry, but cun- ning trickery. Accordingly they appeal to tne expression re- pent in such a way that, when the inexperienced hear such a passage cited against us, they derive the opinion that we deny all repentance. By these arts, they endeavor to alienate minds ynn and to enkindle hatred, so that the inexperienced may cry out against us, that such j)estilent heretics as disapprove of repentance should be removed from their midst. But we hope that among good men these calumnies [and 27 misrepresentations of Lloly Scripture] may make little head- way. And God will not long endure such impudence and Ch. VI. CONFESSION AND SATISFACTION. 20] wickedness. [Tliey will certainly be ccnsumed by the first and second commandments.] Neither has the Pope of Rome con- sulted well for his own dignity in employing such patrons, be- cause he has entrusted a matter of the greatest importance to the judgment of these sophists. For since we include in the confession almost the sum of the entire Christian doctrine, judges should have been appointed to make a declaration concerning matters so important and so many and various, whose learning and faith would have been more approved than that of the sophists who have written this Confutation. It was [larticularly becoming for you, O Campegius, in accord- 2S ance with your wisdom, to have taken care, that in regard to matters of such importance they should write nothing which either at tliis time, or with posterity might seem to be able to diminish regard for the Roman See. If the Roman See judges it right that all nations should acknowledge her as mistress of the faith, she ought to take pains that learned and uncorrupt men make investiixation concerning; matters of religrion. For what will the world judge, if at any time a writing of the ad- versaries be brought to light? what will posterity judge con- cerning these reproachful judicial investigations? You see, O 29 Campegius, that these are the last times, in which Christ pre- dicted that there would be the greatest danger to religion. You, therefore, who ought as it were to sit on the watch-tower, and control religious matters, should in these times employ un- usual wisdom and diligence. There are many signs which, unless you beware of them, threaten a change to the Roman state. And you make a mistake if you think that Churches should be 30 retained by force and arms. Men ask to be taught concerning' religion. How many do you suppose that there are, not only in Germany, but also in England, in Spain, in France, in Italy, and finally even in the city of Rome, who, since they see that controversies have arisen concerning subjects of the greatest importance, are beginning somewhere to doubt, and to be silently indignant that you refuse to investigate and judge aright sub- jects of such weight as these; that you do not deliver con- sciences in suspense ; that you only bid us be overthrown and annihilated by arms? There are many good men, to whom 31 this doubt is more bitter than death. You do not consider sufficiently how great a subject religion is, if you think that good men are in anguish for a slight cause, whenever they be- gin to doubt concerning any dogma. And this doubt can have ^q-, no other eifect than to produce the greatest bitterness of hatred against those who, when they ought to heal con- sciences, plant themselves in the way of the explanation of the subject. We do not here say that you ought to fear God's 3a judgment. For the hierarchs think that they can easily pro- 2ft 202 THE APOLOGY OF THE AUGSBURG CONFESSION. vide against this, for since they hold the keys, of course they can open heaven for themselves, whenever they wish. We are speaking of the judgments of men, and the silent desires of all nations, -svhich indeed at this time require that these matters be investigated and decided in such a manner that good minds may be healed and freed from doubt. For, in accordance with your wisdom, you can easily decide what will take place, if at any time this hatred against you should break forth. But by tills favor, you will be able to bind to yourself all nations, as ail sane men regard it the highest and most important matter, if you heal doubting consciences. We have said these things not 3; because we doubt concerning our confession. For we know that it is true, godly and useful to godly consciences. But ii is likely that there are many in many places, who waver con- cerning matters of no light importance, and yet do not heai such teachers as are able to heal their consciences. But let us return to the main point. Tiie Scriptures cited 34 by the adversaries speak in no way of canonical satisfactions, and of the opinions of the scholastics, since it is evident that the latter were only recently born. Therefore it is pure j)ervcr- sion, since they distort Scripture to their own opinions. We say that good fruits, good works in eveiy kind of life, ought to follow repentance, i. 2. conversion or regeneration [the renewal of the Holy Ghost in the heart]. Neither can there be true conversion or true contrition, where mortifications of the flesh and good fruits do not follow [if we do not externally render good works and Christian patience]. True terrors, true griefs of soul, do not allow tiie body to indulge in sensual pleasures, and true faith is not ungrateful to God, neither does it despise God's commandments. In a word, there is no inner repentance, unless it also produce outwardly mortifications of the flesh. We say also that this is the meaning of John, when he says 33 (Matt. 3:8): " Bring forth, therefore, fruits meet for repent- ance." Ijikewise, of Paul when he sa3-s (Rom. 6 : 19) : " Yield your members servants to righteousness;" just as he likewise says elsewhere (Rom. 12:1): " Present your bodies a living sacrifice," etc. And when Christ says (Matt. 4:17): "Re- pent," he certainly s])eaks of the entire repentance, of the en- tire newness of life and its fruits; he does not speak of those ''hypocritical satisfactions which the scholastics imagine avail for compensating the punishment of purgatory or other punish- ments, wiien they are made by those who are in mortal sin. iqn Many arguments, likewise, can be collected to show that 56 these passages of Scri])ture pertain in no way to scholastic satisfactions. These men imagine that satisfactions are works tiiat. are not due; but Scri|)ture, in these passages, requires works that are due. For this word of Christ, "Repent," is Ci.VI. CONFESSION AND SATISFACTIOxV. 203 the word of a conimrindment. Likewise the adversaries write 35 that if any one should refuse to undertake satisfactions, he does not sin, but will pay these penalties in purgatory. Xow the following passages are, without controversy, precepts pertaining to this life: "Repent;" "Bring forth fruits meet for repent- ance;" "Yield your members servants to righteousness." Wherefore, they cannot be distorted to the satisfactions which it is permitted to refuse. For to refuse God's commandments is not permitted. [For God's commands are not thus left to our discretion.] Thirdly, indulgences remit these satisfactions, as 38 is taught by the chapter, De Poeniteritus et Remissione, begin- ning Quum ex eo, etc. But indulgences do not free us from the commandments: "Repent;" "Bring forth fruits meet for i-epentance." Therefore, it is manifest that these passages of Scripture have been wickedly distorted to apply to canonical satisfactions. See further what follows. If the punishments 39 of purgatory are satisfactions, or sufferings sufficient, or if sat- isfactions are a redemption of the punishments of purgatory, do these passages also give commandment that souls be pun- ished in purgatory? [The above-cited passages of Christ and Paul must also show and prove that souls enter purgatory and there suffer pain.] Since this must follow from the opinions of the adversaries, these passages should be interpreted in a new way: "Bring forth fruits meet for repentance;" "Re- pent," i. e. suffer the punishments of purgatory after this life. But we do not care about refuting in more words these absurd- 40 ities of the adversaries. For it is evident that Scripture speaks of works that are due, of the entire newness of life, and not of these observances of works that are not due, of which the adversaries speak. And yet by these figments they defend orders [of monks], the sale of Masses and infinite observances, namely as works which, if they do not make satisfaction for guilt, yet make satisfaction for punishment. Since, therefore, the passages of Scripture cited do not say, 41 that eternal jnmishments are to be compensated by works that are not due, tiie adversaries are rash in affirming that these sat- isfactions are compensated by canonical satisfactions.^ Nor do the keys have the command to commute some punishments, J no aul likewise to remit a part of the punishments. For where are such things read in the Scriptures? Christ speaks of the remission of sins when he says (Matt. 18 : 18): ' Vur. continues : Besides, since it is very certain that the remission of sins is gratuitous, or gratuitously granted for Christ's sake, it follows that satisfactions are not required. And the Gospel has the command to gra- tuitously remit sins, not to impose punishments and new laws, or to im- pose a part of the punishments, a part being remitted. For where,etc., ^ 6S 2U4 THE APOLOGY OF THE AUGSBURG CONFESSION. " Whatsoever ye shall loose," etc. ['. e.], sin being forgiven, death eternal is taken away, and life eternal bestowed. Nor does, " Whatsoever ye shall bind," speak of the imposing of punish raeuts, but of the retaining the sins of those who are not converted. Moreover the declaration of Longobard concerning 4 a remitting a part of the punishments has been taken from the canonical punishments; a part of these the pastors remitted. Although, therefore, we hold that repentance ought to bring forth good fruits for the sake of God's glory and command ; :\.ni] good fruits, true fiustings, true prayers, true alms, etc., have ihc commands of God; yet in the Holy Scriptures, we no- where find this, viz. that eternal punishments are not remitted, unless on account of the punishment of purgatory, or canonic:il satisfactions, i. e. on account of certain works not due, or be- cause the power of the keys has the command to commute their punishments, or to remit a portion. These things should be proved by the adversaries. [This they will not attempt.] Besides, the death of Christ is a satisfaction not only for 43 guilt, but also for eternal death, according to Hos. 13 : 14: "O death, I will be thy death." How monstrous, therefore, if. is to say that the satisfaction of Christ redeemed from the guilt, and our punishments redeem from eternal death ; as the ex- pression : " I will be thy death," ought then to be understood not concerning Christ, but concerning our works, and indeed not concerning the works commanded by God, but concerning the frigid observances devised by men ! And these are said to abolish death, even when they are wrought in mortal sin. It4J is incredible with what grief we recite these absurdities of the adversaries, which cannot but cause one who considers them to be enraged against such doctrines of demons, which the devil has spread in the Church, in order to suppress the knowledge of the Law and Gospel, of repentance and quickening and the benefits of Christ. For of the Law, they speak thus: "God 45 condescendinor to our weakness has g-iven to man a measure of those things, to which of necessity he is bound; and this is the observance of precepts, so that from what is left, i. e. from works of supererogation, he can render satisfaction with refer- ence to offences that have been committed." ' 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 exacts. But Scripture everywhere exclaims that we are far distant from the perfection which the Law requires. Yet these men imagine that the Law of God has been comprised in outward and civil righteousness; they do not see that it requires true love to God " with the 'These words are from Gabriel Biel, Senten., Lib. iv. dist. 16, qu. 2, aotab. 8. Ch. VI. CONFESSION AND SATISFACTION. 205 whole lieart," etc., and condemns the entire concupiscence in the nature. Therefore no one does as much as the Law re- quires. Hence their imagination that we can do more is ridiculous. For altliough we can perform outward works not commanded by God's Law [which Paul calls beggarly ordi- nances], yet the confidence that satisfaction is rendered^ God's Law [yea, that more is done than God demands] is vain and wicked. And true prayers, true alms, true hustings have God's 4^ command ; and where 'they liave God's command, they cannot without sin be omitted. But these works, in so far as they have not been commanded by God's Law, but have a fixed form derived from human rule, are works of human traditions of ■ which Christ says (Matt. 15 : 9) : "In vain they do worship me with the commandments of men," as are fixed fasts ap- pointed not for restraining the flesh, but that, by this work, honor may be given to God, as Scotus says, and eternal death be made up for; likewise, a fixed number of prayers, a fixed mea-sure of alms when they are rendered in such a way that this measure is a worsldp ex opere operato, giving honor to God, and making up for eternal death. For they ascribe satisfaction to these ex opere operaio, because they teach that they avail even in those who are in mortal sin. There are works which depart 47 still farther from God's commands, as [rosaries and] pilgrim- ages; and of these there is a great variety: one naakes a journey clad in mail, and another with bare feet. Christ calls these "vain acts of worship," and hence they do not serve to api)ease God's displeasure, as the adversaries say. And yet they adorn these works with magnificent titles ; they call them works of supererogation ; to them the honor is ascribed of be- ing a price paid instead of eternal deatli. Thus they are pre- 48 tcrred to the works of God's commandments [the true_ works expresslv mentioned in the Ten Commandments]. In this way, the Law of God is obscured on two sides, both because satisfac- tion is thought to be rendered God's Law by means of outward and civil works, and because human traditions are added, whose works are preferred to the worlcs of the divine Law. In the second place, repentance and grace are obscured. For 49 eternal death is not atoned for by this compensation of works, because it is inoperative, and does not in the present life taste of death. Something else must be opposed to death, when it tries us. For just as the wrath of God is overcome by faith in Christ, so death is overcome by faith in Ciirist. Just as Paul says (1 Cor. 15:57): "But thanks be to God which giveth us the victory through our Lord Jesus Christ." He does not say : " Who giveth us the victory if we oppose our satisfactions against death." The adversaries treat of idle 50 ?pe(!ulations concerning the remission of guilt, and do not see . 200 THE ArOLOGY OF THE AUGSBURG CONFESSION. how, in the remission of guilt, the heart is freed by faith in Clirist from God's anger, and eternal death. Since, therefore, the death of Christ is a satisfaction for eternal death, and since tiie adversaries themselves confess that these works of satisfac- tions are works that are not duo, but are works of human tra- ditions, of wliich Christ says (Matt. 15:9) that they are "vain a'.'ts of worship," we can safely affirm that canonical satisfac- tions are not necessary by divine law for the remission of guilt, or eternal punishment, or the punishment of purgatory. But the adversaries object that vengeance or punishment is 51 necessary for repentance, because Augustine says that " repent- ance is vengeance punishing," etc. We grant ^ that vengeance or punishment is necessary in repentance, yet not as merit or price, as the adversaries imagine that satisfactions are. But ven- geance, is in repentance formally, /. e. because regeneration itself occurs by a perpetual mortification of the oldness of life. The saying of Scotus may indeed be very beautiful, that poeni- teniia is so ciilled as though jocence tenentia, holding to punish- ment. But of what punishment, of what vengeance does Augustine speak ? Certainly of true punishment, of true ven- geance, viz. of contrition, of true terrors. Nor do we here exclude the outward mortifications of the body, which follow true grief of mind. The adversaries make a great mistake, if 52 they imagine that canonical satisfactions are more truly punish- ments than are true terrors in the heart. It is most foolish to ' Var : Just as elsewhere, as often as works are enjoined, the adversa- ries interpret them to be satisfactions and propitiations, so here, because mention is made of punishment, they pervert it to satisfaction. Augus- tine did not hold this, viz. that sorrow in repentance is a price, on account of which the remission of sins is due. For he knew that sins are re- mitted freely for Christ's sake ; he knew that the death of Christ is the sacrifice for our sins. Whatever, therefore, is cited concerning vengeance and concerning punishments ought always to be received, so as not to overturn the free remission of sins, nor to obscure the merit of Christ nor to withdraw men from trust in Christ to trust in works. But we grant that in repentance there is vengeance not as a price, but as vengeance upon our old nature. There are terrors and there are other movements which are aroused against sin, but remission is not due these. Yea if faifli would not be added, these sorrows would bring eternal death. It may iu deed be very well to say pcence tenentia, provided it be understood as a punishment, and not as a price for which remission is due. And Augus- tine does not speak of punishments which the keys remit; and hence it is not right to pervert this expression to satisfactions. He is speaking concerning true punishments, i. e. concerning the terrors and true sorrows of mind which exiot in repentance. Nevertheless we do not exclude the outward vexation of the flesh ; for this of its own accord follows tme sorrows of mind. And far, etc. In the Germ, much briefer. Ch. VI. CONFESSION AND SATISFACTION. 201 distort the napie of punishment to these frigid satisfaetions, and not to refer them to those horrible terrors of conscience of which David says (Ps. 18:4; 2 Sam. 22:5): "The sorrows of death compa.4ed me." Who would not rather clad in mail and equipped seek the church of James, the cathedral of Peter, etc. than bear that ineffable violence of grief, which exists even in persons of ordinary lives, if there be true repentance. ,q/ But they say that it belongs to God's justice to punish 53 sin. He certainly punislies^ it in contrition, when in these terrors he shows his wrath. Just as David indicates when he prays (Ps. 6:1): " O Lord, rebuke me not in thine anger." And Jeremiah (10 : 24) : " O Lord, correct me, but with judg- ment, not in thine anger, lest thou bring me to nothing." Here indeed the most bitter punishments are spoken of. And the adversaries acknowledge that contrition can be so great that satisfaction is not required. Contrition is therefore more truly a punishment than is satisfaction. Besides, saints are subject to 54 death, and all general afflictions, as Peter says (1 Ep. 4 : 17): " For the time is come that judgment must begin at the house of God ; and if it first begin at us, what shall the end be of them that obey not the Gospel of God ?" And although these aillictions are for the most part the punishments of sin, yet in the godly they have a better end," viz. to exercise them, that > V:ir. ad Js : First, in disputing that it is becoming that sin be punished they sufficiently show that they despise Christ's benefit. God has ap- pointed as the price for our sins, not our punishments, not our satisfac- tions, but the death of his Son. What madness then it is to prefer our satisfactions to the satisfaction of Christ ! Secondly, when God punishes with the greatest severity, we must not think that because of such pun- ishment the remission of sins is due; both in order that no injury be done to tlie benefit of Christ, and because conscience cannot be pacified if the remission of sins is not freely granted. Lasthj, when God punishes with the greatest severity, these punishments nevertheless pertain nothing to tlie keys. They have a command neither concerning imposing, nor re- mitting such punishments as are works of God. But we grant that God punishes sins, first in contrition, when, sqq. ^ Var. thus expresses what follows : For they are inflicted to mortify the present sin ; because in saints they extinguish and mortify concupis- cence. For in saints death still remains in order to abolish this impure nature. Accordingly Paul says : " The body is dead because of sin," i. e. it is mortified because of present sin still left in the flesh. The cross, therefore, is not a punishment, but an exercise and preparation for re- newal. For when the present sin is mortified, and when in the midst of temptations we learn to seek the aid of God, and experience God's pres- ence, we acknowledge more and more distrust in [our own] hearts, and •iromfort ourselves by faith. Thus newness of spirit increases, as Paul says : "Though our outward man perish, yet the inward man ifl renewed 208 THE APOLOGY OF THE AUGSBURG CONFESSION. they may learn amidst trials to seek God's aid, to acknowledge the distrust of their own hearts, etc., as Paul says of himself (2 Cor. 1:9)- '' But we had the sentence of death in ourselves, ihat we should not trust in ourselves, but in God which raiseth the dead." And Isaiah says (26 : 16) : " They poured out prayer when thy chastening was upon them," i. e. afflictions are a dis- cipline by which God exercises the saints. Likewise afflictions 55 ai'e inflicted because of present sin, since in the saints they mortify and extinguish concupiscence, so that they may be re- newed by the Spirit, as Paul says (Pom. 8:10): " The body is dead because of sin," i. e. it is mortified [more and more every day] because of present sin which is still left in the flesh. And 56 death itself serves this purpose, viz. to abolish this flesh of sin, that we may rise absolutely new. Neither ^ is there now in the death of tiie believer, since by faith he has overcome the terrors of death, that sting and sense of wrath of which Paul speaks (1 Cor. 15 : 56) : " The sting of death is sin; and the strength of sin is the Law." This strength of sin, this sense of wrath, is truly a punishment as long as it is present; without this sense of wrath, death is not properly a punishment. More- 57 over canonical satisfactions do not belong to these punishments; as the adversaries say that, by the power of the keys, a part of the punishments is remitted. Likewise according to these very men, the keys remit the satisfactions, and the punishments, on account of which the satisfactions are made. But it is evident that the common afflictions are not removed by the power of the keys. And if they wish to be understood concerning these punishments, why do they add that satisfaction is to be rendered in purgatory ? They oppose the example of Adam, and also of David, who 58 was punished for his adultery. From these examples, they de- rive the universal rule that peculiar temporal punishments in the remission of sins correspond to individual sins. It has 59 ^q- been said before that saints suffer punishments, which are works of God ; they suffer contrition or terrors, they also uffer other common afflictions. Thus for example some suffer punishments of their own that have been imposed by God. day by day (2 Cor. 4: 16). Isaiah likewise says [26 : 16 as above]. Be- sides death is truly punishment, when the terrified heart feels the wraih of God, according to the passage: "The sting of death is sin." But when in saints the terrors of sin are overcome by faith, death without this sense of wrath is not properly punishment. Moreover the keys neither imj'ose nor remit these punishments. Wherefore satisfactions do not pertain to these punishments. For the keys do not remit either death or a part of the common afflictions. Now if by satisfactions they compensate for these punishments, why do tliey bid us make satisfaction in purgatory? ' From here to end of 2 omitted in German. Ch. VL CONFESSION AND SATLSFACTION. 209 And these punishments pertain in no way to tlie keys, because the keys neither can impose nor remit them, but God, without the ministry of the keys, imposes and remits them [as he will]. Neither does the universal rule follow: Upon David a pecu- liar punishment was imposed ; therefore in addition to common afflictions there is another punishment of purgatory, in which each degree corresponds to each sin. Where does Scripture 6fi teach, that we cannot be freed from eternal death, unless by the compensation of certain punishments in addition to common afflictions ? But, on the other hand, it most frequently teaches tliat^ the remission of sins occurs freely for Christ's sake, that Christ is the victor of sin and death. Wherefore the merit of satisfaction is not to be attached to this. And although afflic- tions still remain, yet Scripture interprets these as the mortifi- cations of present sin [to kill and humble the old Adam], and , not as the compensations of eternal death or as prices for eternal death. Job is excused because it was not on account of past evil deeds 6i that he was afflicted ; therefore afflictions are not always pun- ishments or signs of wrath. Yea, terrified consciences are to be taught, that the other ends of afflictions are the more important [that they should learn to regard troubles far differently, viz. as signs of grace] ; so that they are not to think that they are rejected by God, if in afflictions they see nothing except God's punishment and anger. The other more important ends are to be considered, viz. that God is doing his strange work so that he may be able to do his own work, etc., as Isaiah teaches in a long discourse, ch. 28. And when the disciples asked concern- 6a ing the blind man who sinned, John 9 : 2, 3, Christ replies that the cause of his blindness is not sin, but " that the works of God should be made manifest in him." And in Jeremiah (49 : 12) it is said : " They whose judgment was not to drink of the cup, have assuredly drunken." "Thus the prophets and John the Baptist and other saints were killed. Wherefore afflictions 63 are not always punishments for certain past deeds, but they are he works of God, intended for our profit, and that the power • of God might be made more manifest in our weakness [how he ; ran hel]) in the midst of death]. jgg Thus Paul says (2 Cor. 12:5, 9): "The strength of God is made perfect in my weakness." Therefore, be- cause of God's will, our bodies ought to be sacrifices, to declare our obedience [and patience], and not to compensate for eternal death, for which God has another price, viz. the death of his own S(Mi. And in this sense, Gregory interprets also even the6j punishment of David M'hen he says : " If God on account of that sin had threatened that he would thus be humbled by his Son, why. when the siu was forgiven, did he fulfil that whitli 27 210 THE APOLOGY OF THE AUGSKURd CC^NFESSION. he had threatened augh in a more eminent place, it would invite men to pray. Alms could also be reckoned here, and likewise afflictions, which are even themselves signs, to which God has adtled promises. But let us omit these things. For no prudent man will strive \; » See Chapters VII.-X. 216 THE APOLOGY OF THE AUGSBURG CONFESSION. greatly concernnig a number or terra, if the objects still be re- tained which have God's command and promises. It is still more needful to understand how the sacraments are \% to be used. Here we condemn the whole crowd of scholastic* doctors, who teach that the sacraments confer grace ex opere operato without a good disposition on the part of the one using them, provided he do not place a hindrance in the way. This is absolutely a Jewish opinion, to hold that we are justified bv a ceremony, without a good disposition of heart, i. e. without faith. And yet this impious and pernicious opinion is taught with great authority throughout the entire realm of the Pope. Paul contradicts this, antl denies (Rom. 4 : 9) that Abraham 19 was justified by circimicision, but asserts that circumcision was a sign presented for exercising faith. Thus we teach that in the use of the sacraments faith ought to be added, which should believe these promises, and receive the promised things which are there offered in the sacraments. And the reason is 20 plain and thoroughly grounded. The promise is useless, unless it be received by faith. But the sacraments are the signs [and seals] of the promises. Therefore in the use of the sacraments oQr faith ought to be added, so that if any one use the Lord's Supper, he use it thus. Because this is a sacrament of the New Testament, as Christ clearly says,' he ought for this very reason to be confident that Avhat is promised in the New Testament, viz. the free remission of sins, is offered him. And let him receive this by faith, let him comfort his alarmed conscience, and know that these testimonies are not fallacious, 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 forgiveness. But of what advantage would these miracles and promises be to an unbeliever? And here we speak of special 2\ faith which believes the present promise, not only that which in general believes that God exists, but which believes that the remission of sins is offered. This use of the sacrament consoles 22 godly and alarmed minds. Moreover no one can express in words what abuses in the 23 Church this flxnatical opinion concerning the opus operatum without a good disposition on the part of the one using the sacraments, has produced. Hence, the profmation of the Masses is infinite; but of this we will speak below. Neither can a single letter be produced from the old writers which in this matter favors the scholastics. Yea Augustine says the contrary, that the faith of the sacrament, and not the sacrament ' Cf. Smalcald Articles, Part iii., Art. viii., p. 321 ; Formula of Concord pp. 588, 608, » Luke 22 : 20. Ch. VIL, Art. XIV. ECCLESIASTICAL OKDERS. 217 justifies. And the declaration of Paul is well known (Kom. 10 : 10) : " With the heart man believeth unto righteousness." Article XIV. Of Ecdesiastical Orders. The f(nirtecnth article, in which we say that the administra-24 tlon of the .sacraments and Word, in the Church, oui,-ht to he allowed no one vnkss he be rightly called, they_ receive in such a Avav as thouirh we nevertheless employ canonical ordina- tion. Gjnccrninii; this subject, we have frequently testified in this assembly^ that it is our ojreatest wish to maintain Church politv and the grades in the'Church, even though they have been' made by human authority [provided the bishops allow our doctrine and' receive our ])riests]. For we know that Church discipline was instituted by the Fathers, in the manner laid down in the ancient canons, with a good and useful intention. But 25 the bishops either compel our priests to reject and condenui the kinds of doctrine which we have confessed, or, by a new and unheard-of cruelty, they put to death the poor innocent men. These causes hinder our priests from acknowledging such bish- o[)S. Thus the cruelty of the bishops is the reason why that canonic-al government, which we greatly desired to maintain, is in some places dissolved. Let thera see to it how they will give an account to God for disi)ersing the Church. In 26 this matter, our consciences are not in danger, because since w^e know that our confession is true, godly and catholic, we ought not to approve the cruelty of those who persecute this doctrine. And we know that the Church is with those who teach the 27 Word of God aright, and administer the sacraments aright, and not with those who not only by their edicts endeavor to efface God's Word, but also put to death those who teach wdiatjs right and true ; towards whom, even though they do something con- trary to the canons, yet the very canons are milder. Further- 28 more, we wish here again to testify that we will gladly main- tain eeclesiiistical and canonical order, provided the bishops only cease to rage a: APOLOGY OF THE AUGSBURG CONFESSION. CHAPTER VIII. Article XV. Oj Human Ti'aditions in the Church. In the fifteenth article, tliey receive the first part, in whicli i we say that such ecclesiastical rites are to be observed as can be observed without sin, and are of profit in the Church for tranquillity and good order. They altogether condemn the second part, in which we say that human traditions instituted to appeiise God, to merit grace, and make satisfactions for sins are contrary to the Gospel. Although in the Confession itself, 2 when treating of the distinction of meats/ we have spoken at sufficient length concerning traditions, yet certain things should be briefly recounted here. Although we supposed that the adversaries would defend 3 human traditions on other grounds, yet we did not think that this would come to p;iss, viz. that they would condemn this Tarticle : that we do not merit the remission of sins or grace by 1 the observance of human traditions. Since, therefore, this article has been condemned, we have an easy and plain case. The adversaries are now openly Judaizing, are openly sup- 4 pressing the Gospel by the doctrines of demons. For Scrip- ture calls traditions doctrines of demons,' when it is taught that religious rites are serviceable to merit the remission of sins and grace. For they are then obscuring tlie Gospel, the benefit of Christ, and the righteousness of faith. [For they are just as directly contrary to Christ, and to the Gospel, as are fire and water to one another.] The Gospel teaches that by faith we 5 receive freely for Christ's sake the remission of sins, and are reconciled to God. The adversaries, on the other hand, ap- point another mediator, viz. these traditions. On account of these, they wish to acquire remission of sins; on account of these, they wish to appease God's ^vrath. But Christ clearly oA-f says (Matt. 15 : 9) : "In vain do they worship me, teach- ing for doctrines the commandments of men." r We have above discussed at length tliat men are justified by 6 faith, when they believe that they have God reconciled, not be- cause of our works, but gratuitously for Christ's sake. It is certain that this is the doctrine of the Gospel, because Paul clearly teaches (^Eph. 2 : 8, 9) : " By grace are ye saved through Parallel Passages. — Augsburg Confession, Art. xv., vii. : 3; xxvi.; xxviii § 30 sqq. ; Apology, Cliap. iv., Art. vii., § 30 sqq. ; Smalcald Articles, Art. xv. Fornnil.i of Concord, E[)itome, Art. x. ; Sol. Dec. do. ' A ug. Conf., xxvi. * 1 Tim. 4 sq. Ch. VIIT., AuT. XV. HUMAN TRADITIONS IN THE CHURCH. 219 faitli ; and tliat not of yourselves : it is the gift of God; not ' of works." Now these men say, that men merit the remission 7 ; of sins by these human observances. What else is this but to ; appoint anotlier jnstifier, another mediator in addition to Christ ? Paul says to the Galatiuns (5 : 4) : "Christ hius become of no 8 effect unto you, whosoever of you are justified by the Law;" i. e. if you hold that by the observance of the Law you merit to be accounted righteous before God, Christ will profit you nothing, because wiiat need of Christ have those who hold that they are righteous by their own observance of the Law? God 9 has set forth Christ with the promise that on account of this Mediator, and not on account of our righteousness, he wishes to j^be propitious to us. But these men hold that God is reconciled I and proi)itious, because of the traditions, and not because of Christ. Therefore, they take away from Christ the honor of I Mediator. Neither, so far as this matter is concerned, is there la any difference between our traditions and the ceremonies of Moses. Paul condemns the ceremonies of Moses, just as he condemns traditions, f )r the reiLSf)n that they were regarded works which merit righteousness before God. Thus the office of Christ and the righteousness of faith were obscured. Where- fore the Law being removed, and traditions being removed, he contends that the remission of sins has been promised not be- cause of our works, but freely because of Christ, provided that Iby faith we receive it. For the promise is not received unless ,by faith. Since, therefore, by faith we receive the remission of 11 sins, since by faith we have God propitious to us for Christ's sake, it is an error and impiety to think that, because of these observances, we merit the remission of sins. If any one should 12 say here that we do not merit the remission of sins, but that those who have already been justified by these traditions merit grace ; Paul here again replies (Gal. 2:17) that Christ would be the minister of sin, if after justification we must hold that we are not even then accounted righteous for Christ's sake, but we ought first, by other observances, to merit that we be accounted righteous. Likewise (Gal. 3:15): " Though it be but a man's covenant, no man addeth thereto." Therefore, neither to God's covenant who promises that for Christ's sake he will be pro- l^itious to us, ought we to add that we must first through these observances attain such merit as to be accounted accepted and rigliteous. orvQ Although what need is there of a long discussion? No 13 tradition was instituted by the holy Fatiiers with the de- sign that it should merit the remission of sins or righteousness, but they have been instituted for the sake of [^ood order in the Church and for the sake of tranquillity. And when any one 14 wishes to institute certain works to merit the remission of sina 220 THE APOLOGY OF THE AUGSBURG CONFESSION. or righteousness, how will he know that those works please God, since he has not the testimony of God's "Word? How without God's Word and command will he render men certain of God's will? Does he not everywhere iu the proi)hets pro- hibit men from instituting without his commandment peculiar rites of worship? In Ez. 20 : 18, 19, it is written : " Walk ye not in the statutes of your fathei-s, neither observe their jud"-- ments, nor detile yourselves with their idols: I am the Lord our God ; walk in my statutes, and keep my judgments, and do them." If men are allowed to institute religious rites, and ir thn^ugh these rites merit grace, the religious rites of all the heathen will have to be approved, and the rites instituted by Jeroboam (1 Kings 12 : 20 sq.), and by others, in addition to the Law, will have to be approved. For what difference does it make? If we have been allowed to institute religious rites that are profitable for meriting grace, or righteousness, why was the same not allowed the heathen and the Israelites? But i6 the religious rites of the heathen and the Israelites were re- jected for the very reason that they held that by these they merited remission of sins and righteousness, and yet did not know [the highest service of God] the righteousness of faith. Lastly, whence are we rendered certain, that rites, instituted by 17 men without God's command, justify, inasmuch as nothing can be affirmed of God's will without God's Word ? What if God does not approve these services ? How, therefore, do the ad- versaries affirm that they justify? Without God's Word and testimony, this cannot be affirmed. xVnd Paul says (Rom. 14 : 23) : " Whatsoever is not of faith, is sin." But as these ser- vices have no testimony of God's Word, conscience must doubt as to whether they please God. And what need is there of words on a subject so manifest? i? If the adversaries defend these human services as meriting jus- tification, grace and the remission of sins, they absolutely es- tablish the kingdom of Antichrist. For the kingdom of Antichrist is a new service of God, devised by human authority rejecting Christ, just as the kingdom of Mahomet has services, and works through which it wishes to be justified before God, nor does it hold that men are gratuitously justified before God 209 ^^ ^^^^^^ ^^''^ Christ's sake. Thus the Papacy also will be a part of the kingdom of Antichrist, if it thus defends human services as justifying. For honor is taken away from Christ when they teach that we are not justified gratuitously by faith for Christ's sake, but by such services; especially when they teach that such services are not only useful for jus- tification, but are also necessary, as they hold above in Art. vii. where they condemn us for saying, that, to the true unity of the Church, it is not necessary that rites instituted by men Ch. VIII., Art. XV. HUMAN TRADITIONS IN THE CHUECH. 221 should be everywliero alike, Daniel (11:38) indicates that ig new human services will be the very form and constitution of the kingdom of Antichrist. For he says thus: "But in his estate shall he honor the god of forces; and a god whom his fathers knew not shall he honor with gold and silver and pre- cious stones." Here he describes new services, because he say.s that such a god shall be worship])ed as the fathers were igno- rant of. For although the holy Fathers themselves had both 2 rites and traditions, yet they did not hold that these matters are useful or necessary for justification ; they did not obscure the glory and office of Christ, but taught that we are justified by faith for Christ's sake, and not for the sake of these human services. But they observed human rites for the sake of bodily advantage, so that the people might know at what time they should assemble; so that, for the sake of example, all things in the churches might be done in order and becomingly. For tlie distinctions of times and the variety of rites are of service in admonishing the common people. The Fathers had these 21 reasons for maintaining the rites,^ and for these reasons we also ^ In the Var. Melanchthon adds the testimony of Epiphanius (cf. Apol- ogy, Art. xxiii., | 45), and continues: "As Epiphanius [Hoer. 46], clearly testifies that it was a class like our monks. For they were fraternitiea that imposed upon themselves certain traditions; they also abstained from wine even in the Lord's Supper; they ate no flesh, not even of fish, and in this respect far surpassed the brethren of the Dominican order. They also indeed in the greatest degree were averse to marriage, although they were not averse to intercourse with women. For Epiphanius pre- sents this charge against tliem, as they had crowds of women following the same kind of life, just as at the present time the monks have almost everywhere neighboring monasteries of women. And they imagined that these observances were a worship of God, and righteousness on account of which they were accepted of God, and wliereby they appeased God's wrath. This opinion Epiphanius disapproves, and shows that there ar other designs of traditions, and says that such traditions are to be ap proved as have been made 6ia rfiv kyKpaTciav, ij Sia rf/v TvoT-irelav, i. e. either for restraining the flesh on account of discipline of the rude, or on account of political order. And we judge that it may be right to observe tradi- tions, for the following reasons, viz. that a sober people may participate in the sacred [rites], just as Jehoshapliat and the king of Nineveh proclaimed fasts (2 Chron. 20 : 3 ; Jonah 3 : 7 sq.) ; and also that the order and polity of the Church may instruct the ignorant what has been done at any time. Hence Christmas, Easter, Pentecost and the like. That is, as Epiphaniua says, that traditions have been instituted for the sake of the polity, viz. for the sake of order, and that tliis order should teach men concerning che history and benefits of Clirist. For the marks of things painted as il were upon the customs and rites teach much more cfTectually than Icttere. It was of profit to present and set forth these designs to the people. But 222 THE APOLOGY OF THE AUGSBURG CONl-ESSION. judge that it is right tliat traditions [good customs] be main- tiiined. An3 [alleviations] in order to heal consciences; and yet they do not find any sure grades by which to free consciences from these chains. But just as Alexander once loosened the Gordian knot 34 by cutting it witii his sword when he could not disentangle it, 019 so the apostles once for all free consciences from tradi- tions, especially if they are taught for meriting justifica- tion. The apostles compel us to oppose this doctrine by teach- ing and examples. They compel us to teach that traditions do not justify; that they are not necessary for justification ; that no one ought to frame or receive traditions with the opinion that they merit justification. Then even though any one 35 should observe them, let him observe them without superstition as civil customs, 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 land, and not for the purpose thereby of being saved.] The apos-36 ties violate traditions and are excused by Christ.' For the ex- ample was to be shown the Pharisees that these services are unprofitable. And if our people neglect some traditions that 37 are of little advantage, they are now sufficiently excused, when Ihese are required as though they merit justification. For such an opinion with regard to traditions is impious [an error not to be endured]. But we cheerfully maintain the old traditions [as the three 38 liigh festivals, the observance of Sunday and the like] made in the Church for the sake of usefulness and tranquillity ; and we interpret them in a more moderate way, to the exclusion of the opinion which holds that they justify. And our enemies falsely 39 accuse us of abolishing good ordinances and Church discipline. For we can truly declare that the public form of the churches is more becoming with us than with the adversaries [that the true worship of God is observed in our churches in a more Christian, honorable way]. And if any one will consider it aright, we conform to the canons more truly than do the ad- vcrsarie" With the adversaries, unwilling celebrants, and 40 » See Matt. 12:1-8. OH. Vlll., Art. XV. HU^IAN TRADITIONS IN THE CHUECH. 22J tliosc hired for pay, and very frequently only for pay, celebrate the Masses. They sing psalms, not that they may learn or pray [for the greater part do not understand a verse in the psalms], but for the sake of the service, as though this work were a service, or at least a cause of reward. With us many use the Lord's Suj)per [willingly and without constraint] every Lord's Day, but after having been first instructed, examined and absolved. The children sing psalms in order that they may learn [become familiar with passages of Scripture] ;^ the people also sing, in order that they may either learn or pray. With the adversaries there is no oatechisation of the children 41 whatever, concerning which even the canons give instructions.^ With us the pastors and ministers of the churches are compelled publicly [and privately] to iiistruct and hear the youth ; and this ceremony produces the best fruits. [And the Catechism is iKjt a mere childish thing, as is the bearing of banners and tapers, but instruction that will always be profitable.] Among 42 the adversaries, in many regions [as in Italy and Spain] (lurinLT the entire yetir no sermons are delivered, excejU in fj,« Lent. But the chief service of God is to teach the Gos- pel. And when the adversaries do preach, they speak of numan traditions, of the worship of saints [of consecrated water] and similar trifles, which the people justly loath; there- fore, they are deserted immediately in the beginning, after the text of the Gosjjel has been recited. A few better ones begin now to speak of good works, but of the righteousness of faith, of faith in Clirist, of the consolation of consciences, they say n(»thing; yea this most wholesome part of the Gospel they rail at with their reproaches. [This blessed doctrine, the pre- cious holy Gospel, they call Lutheran.] On the contrary, in 43 our churches all the sermons are occupied with such topics as these : of repentance, of the fear of God, of faith in Christ, of the righteousness of faith, of the consolation of consciences by faith, of the exercises of faith, of prayer, what its nature should be, and that we should be fully confident that it is effi- cacious, that it is heard, of the cross, of the authority of mag- istrates and all civil ordinances [likewise how each one in his station should live in a Christian way, and, out of obedience to tlie command of the Lord God, should conduct himself in refer- ence to every worldly ordinance and law], of the distinction be- tween the kingdom of Christ, or the spiritual kingdom, and political affairs, of marriage, of the education and instruction of children, of chastity, of all the offices of love. From this 44 condition of the churches, it can be judged that we diligently > Cf. Aug. Conf., xxvi. : 3. » Decrees of Gratian, Part III., (list. 4, c. 54-60. 29 2'2G THK APOLOGY OF THE AU^SBOKG CONFESSION. maintain Chnirli discipline and godly ceremonies and good Cliurcb cnstoms. And of the mortification of the flesh, and discipline of the^; body, we thns teach, jnst as tlie Confession states,^ that a true and not a feigned mortification occurs through the cross, and afflictions by which God exercises us [when God breaks our will, inflicts the cross and trouble]. In these we must obey God's will, as Paul says (Rom. 12:1): " Present your bodies a living sacrifice." And these are the spiritual exercises of n,4 fear and faith. But in addition to this mortification which \6 occure through the cross [which does not depend upon our will] there is also a voluntary kind of exercise necessary, of which Christ says (Luke 21 : 34) : " Take heed to yourselves lest at any time your hearts be overcharged with surfeiting," And Paul (1 Cor. 9 : 27) : " I keep under my body, and bring it into subjection," etc. And these exercises are to be under- 47 taken not because they are services that justify, but in order to curb the flesh, lest fulness may overpower us, and render us secure and indifferent, the result of which is that men indulge and obey the dispositions of the flesh. This diligence ought to be perpetual, because it has the perpetual command of God. And this prescribed form of certain meats and times does 48 nothing [as experience shows] towards curbing the flesh. For it is more luxurious and sum])tuous than other feasts [for they practised greater gluttony with fish and various lenten meats than when the fj>>sts were not observed], and not even the ad- versaries observe the forn given in the canons. This topic concerning traditions contains many and difflcult49 questions of controversy, and we. have actually experienced that traditions are truly snares of consciences. When they are ex- acted as necessary, they torture in wonderful ways the con- science omitting any observance [as godly hearts indeed expe- rience when in canonical hours they have omitted a compline or offended against them in a similar way]. Again their abro- gation has its own evils, and its own questions. [On the other hand, to teach absolute freedom has also its considerations and questions, according as the conunon people need outward disci- pline and instruction.] But we have an easy and plain case, 50 because the adversaries condemn us for teaching that human ti'aditions do not merit the remission of sins. Likewise they re- quire univei-sal traditions, as they thus call them, as necessary for justification [and j)lace them in Christ's stead]. Here we have Paul as a constiint champion, who everywhere contends that these observances neither justify, nor are necessary in addition to the rightet>usness of faith. And nevertheless we teach that, 51 ■ Augsburg Confession, xxvi. : ^ 30 sqq. Ch. Vril., Art. XVI. POLITICAL ORDER. 227 in these mutters the use of liberty is to be so controlled, that the inexperienced may not be otFended, and, on account of the abuse of liberty, may not become more hostile to the true doc- trine of the Gospel, or that without a reasonable cause nothing in customary rites be changed, but that in order to cherish har- mony such old customs be observed which can be observed without sin or without great inconvenience. And in this very 52 itssembly we have shown sufficiently that for love's sake we do not refuse to observe adiaphora with others, even thoufjh they should have some disadvantage, but we have judged that such public harmony as could indeed be produced without offence to consciences ought to be preferred to all other advantages [all other less important matters]. But concerning this entire sub- ject we will speak afterwhile, when we will treat of vows and ecclesiastical power.^ 215 Article XVI. Of FoUiical Order. The sixteenth article the adversaries receive without any ex- 53 ception, in v.-hich we have confessed that it is lawful for the Christian to bear civil office, sit in judgment, determine mattei^s by the imperial laws, and other laws in present force, appoint just punishments, engage in just wars, act as a soldier, make legal contracts, hold property, take an oath when magistrates require it, contract marriage; finally, that legitimate civil ordi- nances are good creatures of God and divine ordinances, which a Chri.-tian can use with safety. This entire topic concerning 54 the cliMlnction between the kingdom of Chnst and a political kingdom has been explained to advantage [to the remarkably great consolation of many consciences] in the literature of our writers, [viz.] that the kingdom of Christ is spiritual, to wit, that it is in the heart the knowledge of God, and fear and faith in God, beginning eternal righteousness and eternal life ; meanwhile it permits us outwardly to use legitimate political ordinances of every nation in which we live, just as it permits us to use medicine or the art of building, or food, drink, air. iS^either does the Gospel bring new laws concerning the civil 55 . state, but commands that we obey present laws, whether they \ have been framed by heathen or by others, and that in this \obedience we should exercise love. For Carlstadt was insane 'in imposing upon us the judicial laws of jNIoscs. Concerning 56 Parallel Passages. — Augsburg Confession, Arts. xvi. ; x.xiii. ; xxvii. ; Apol- ogy, Art. xxvii. : 36 sq. ; Formula of Concord, Epitome, xii. r 12 sqq. ; Sol. Decl, lii. : 17 sqq. ' Apology, Arts, xxvii., xxviii. 228 THE APOLOGY OF THE AUGSBURG CONFESSION. these subjects, our tlioologiniis luive written more fully, because the monks dilfuscMl many |)ernIcious opinions in the Church. They called a coninmnity of [)roj)erty the })olity of the Gospel ; :hey gave the advice not to hold proj)erty, not to vindicate one's I self at law [not to have wife and child]. These opinions ' greatly obscure the Gospel and the spiritual kingdom, and are dangerous to the commonwealth. For the Gospel does not 57 destroy the Church or the family [buying, selling and other civil regulations], but much rather approves them, and bids us obey them as a divine ordinance, not only on account of pun- ishment, but also on account of conscience. - n-in Julian the apostate, Celsus and very many others made 58 the objection to Christians, that the Gospel would rend asunder states, because it pi'ohibited legal redress, and taught certain other things not at all suited to political association. And these questions wonderfully exercised Origen, Nazianzen and others, although indeed they can be most readily explained, if we keep in mind the fact that the Gospel does not introduce laws concerning the civil state, but is the remission of sins, and the beginning of a new life in the hearts of believers; besides that it not oidy approves outward governments, but subjects us to them (Rom. 13: 1), just as Ave have been necessarily placed under tlie laws of seasons, the changes of winter and summer, as divine ordinances. The Gospel forbids private redress, and 59 Christ inculcates this so frequently with the design that the apostles should not think that they ought to seize the govern- ments from those who held otherwise, just as the Jews dreamed concerning the kingdom of the Messiah, but that they might know that they ought to teach concerning the spiritual king- dom that it does not change the civil state. Therefore private redress is jjrohibited not by advice, but by a command (Matt. 5 : 39 ; Kom. 12 : 19). Puljlic redress, which is made through the office of the magistrate, is not advised against, but is com- manded, and is a work of God, a( 'cording to Paul (Rom. 13 : 1 sqq.). Now the dift'erent kinds of public redress are legal decisions, capital ])unishment, wars, military service. Concern- 60 ing these matters, how incorrectly many writers have judged is manifest from the fact that they have been in the error that the Gospel Is an external, new and monastic form of govern- ''ment, and that they have not seen that the Gospel brings eter- nal righteousness to hearts, while it outwardly approves the ' civil state. It is also a most vain delusion that it is Christian perfection 61 not to hold property. For Christian perfection consists not in the contempt of civil ordinances, but in dispositions of the heart, in great fear of God, in great faith, just as Abraham, David, Daniel, even iu great wealth and while exercising civil Cn. VIII., Art. XVII. CHRIST'S RETURN TO JUDGMENT. 22G power, were no less perfect than any hermits. But tlie monks 6: have extended this ontward liypocrisy before the eyes of men, n-,m so that it could not be seen in what tliings_trii.e. perfection exists. With what praises Imve they brought forward this communion of property, as thougli it were evangelical! But 63 these praises have the greatest danger, especially since they diifer much from the Scriptures. For Scripture docs not command that property be common, but the I^aw of the Deca- logue, when it says (Ex. 20 : 15): "Thou shalt not steal," dis- tinguishes rights of ownership, and commands each one to hold what is his own. Wickliffe manifestly was out of his mind when he said that priests were not allowed to hold j)roperty. There are infinite di.scu.ssions concerning contracts, in reference 64 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 laws. This rule protects consciences when it teaches that contracts ai'e lawful before God just to the extent that the magistrates or laws approve them. This entire topic concerning civil affairs has been so clearly 65 set forth by our theologians, that very many good men occu- pied in the state and in business have declared that they have been greatly benefited, who before, troubled by the opinion of the monks, were in doubt as to whether the Gospel allowed these civil offices and business. Accordingly we have recounted these things in order that those without also may understand, that by the kind of doctrine which we follow, the influence of magistrates and the authority of all civil ordinances are not un- dermined, but are much the more strengthened [and that it is only this doctrine which gives true instruction, as to how eminently glorious an office, full of good Christian works, the office of ruling is]. The importance of these matters was greatly ob- scured before by those silly monastic opinions, which far pre- ferred the hypocrisy of poverty and humility to the state and the family, although these have God's command, while this Sa- I tanic communion [monasticism] has not God's command. Article XYII. Of Christ's Return to Judgment. The seventeenth article the adversaries receive without ex-6fc ception, in which we confess that in the consummation of the world Christ shall appear and shall raise up all the dead, and shall give to the godly eternal life and eternal joys, but shall condemn the ungodly to be punished with the devil without end. Parallkl Passages. — Art. XVII. ; The Apostles' Creed; Augsburg Confes- sion, Art. xvii. ; Small Catechism, Creed, Art. ii. ; Large Catechism, Creed, A.rt. u. ; Lord's Prayer, Petition ii. 230 THE ArOLOGY OF THE AUGSBURG CONFESSION. 218 Article XYIII. OJ Free Will. The eighteenth article Of Free Will the adversaries receive ;6j although they add some testimonies not at all adapted to this case, "rhey add also a declaration that neither with the Pela- gians is too much be granted to the free will, nor with the Manicheans is all freedom to be denied it. Very well ; but 63 what difference is there between the Pelagians and our adver- saries, since both hold that, without the Holy Ghost, men can love God and perform God's commandments with respect to the substance of the acts, and can merit grace and justification by works which reason performs by itself without the Holy Ghost? How many absurdities follow from these Pelagian 6g opinions, which are taught with great authority in the schools! These Augustine, following Paul, refutes with great emphasis, whose judgment we have recounted above in the article Of Justification. Nor indeed do we deny liberty to the human 7c will. The human will has liberty in the choice of worlvS and things which reason comprehends by itself. It can to a certain extent render civil rigliteousness or the righteousness of works, it can speak of God, offer to God a certain service in outward works, obey magistrates, parents ; by a choice in outward works can restrain the hands from murder, from adultery, from theft. Since there is left in human nature reason and judgment con- cerning objects subjected to the senses, choice between these things, and the liberty and power to render civil righteousness, are also left. For Scripture calls that righteousness of the flesh^ which the carnal nature, i. e. reason by itself without the Holy Ghost, renders. Although the power of concupiscence is 71 such that men more frequently obey evil dispositions than sound judgment. And the devil, who is efficacious in the god- less, as Paul says (Eph. 2 : 2), does not cease to incite this feeble nature to various offences. These are the reasons why even civil righteousness is rare among men, as we see that not even the philosophers themselves, wlio seem to have aspired after this righteousness, attained it. But it is false that the man 72 does not sin, who performs the works of the commandments without grace. And they add further that such works merit de congruo^ the remission of sins and justification. For human pARiLLEi. Passages.— Art. XVIII.: Augsburg Confession, Art. xviii. ; xx. 31-34; Apology, Art. iv. : 9 sq. ; iv. (III.) " Of Love and the FulfiUin(j," § 17 sq. ; 2 169 sq. ; Snialcald Articles, Part iii., Art. i. ; Formula of Concord, Epitome and Sol. Dec, ii., Of Free Will. ' Heb. 9 : 10. 'Apology, c ii., Art iv. Of Justification, ? 19 sqq., p. 90; c. iii., Of Love and Fulfilling, etc., ? 200 sqq., p. 14J Ch. VIIL. Art. XIX. THE CAUSE OF SIN. 231 heiu-ts without the Holy Ghost are without the fear of God ; witliout trust toward God, tliey do not believe that they are hearkened to, forgiven, benefited, and preserved by God. Therefore they arc godless. For " neither can a corrui)t tree bring forth good fruit" (AFatt. 7 : 18). And " without faith it is impossible to please God" (Heb. 11:0). Therefore, although we concede to free will the liberty and 73 power to perform the outward works of the Law, yet to the free will we do not as(;ribe these spiritual matters, viz. truly to fear God, truly to l^elieve God, truly to be confident and hold that God regards us, hearkens to us, forgives as, etc. These are the true works of the First Table, which the heart cannot ren- der without the Holy Ghost, as Paul says (1 Cor. 2: 14) : ''The natural man," i. e. man using only- natural strength, " receiveth not the things of the Spirit of God." And this can be decided 74 if men consider how iiearts are disposed toward God's will, whether they are truly confident that they are regarded and hearkened to by God. Even for saints to retain this faith is difBcult, so far is it from existing in the godless. But it is conceived, as we have said above, when terrified hearts hear the Gospel and receive con.solation [when we are born anew of the Holy Ghost, as is said above]. ^ Therefore such a distribution is of advantage, in which civil 75 righteousness is ascribed to the free will, and spiritual right- eousness to the governing of the Holy Ghost in the regenerate. For thus the outward discipline is retained, because all men ought to know equally both that God requires this civil right- eousness, and that after a manner we can afford it. And yet a distinction is shown between human and spiritual righteousness, between philosophical doctrine and the doctrine -of the Holy Ghost, and it can be understood for what there is need of the Ploly Ghost. Nor has this distribution been invented by us, 76 but Scripture most clearly teaches it. Augustine also treats of it, and recently it has been well treated of by William of Paris, but it has been wickedly suppressed by those who have dreamt that men can obey God's law without the Holy Ghost, but that the Holy Ghost is given in order that respect to that which is meritorious may be added. Article XIX. Of the Cause of Sin. The nineteenth article the adversaries receive, in which we 77 confess that although God only and alone has framed all na- ture, and preserves all things which exist, yet the cause of sin Parallel Passages.— Art. XIX.: Augsburg Confession, Art. xix.; For- mula of CoiK nl, p] pi to I IK.', i : 22; Sol. Doc, i. : 26 sqq. ; li. 81. 232 THE APOLOGY OF THE AUGSBUKG CONFESSION is the will in the devil and men, turning itself away from God, according to the saying of Christ concerning the devil (John 8 : 44} : " When he speaketh a lie, he speaketh it of his own." 220 Article XX. Oj Good Works. In the twentieth article they distinctly lay down these 78 words, viz. that they reject and condemn our statement that men do not merit the remission of sins by good works. This article they clearly declare that they reject and condemn. What is to be said on a subject so manifest? Here the framers7g of the Confutation openly show by what spirit they are led. For what in the Church is more certain tlian that the remission of sins occurs freely for Christ's sake, that Christ and not our works is the propitiation for sins, as Peter says (Acts 10 : 43) : " To him give all the prophets witness, that through his name whosoever believeth on him shall receive remission of sins"? To this Church of the prophets we would rather assent than to these abandoned writers of the Confutation, who so impu- dently blaspheme Christ. For although there were writers 80 who held that after the remission of sins men are just before God, not by faith, but by works themselves, yet they did not hold this, viz. that the remission of sins itself occurs on ac- count of our works, and not freely for Christ's sake. Therefore the blasphemy of ascribing Christ's honor to our 81 works is not to be endured. These theologians are now entirely without shame, if they dare to bring such an opinion into the Church. Nor do we doubt that His Most Excellent Imperial Majesty and very many of the princes will not allow this pas- sage of the Confutation to remain, if they be admonished of it. On this topic we could cite infinite testimonies from Scripture 82 and from the Fathers. But above we have quoted a sufficient number on this subject. And there is no need of more testi- monies for one who knows why Christ has been given to us, who knows that Christ is the propitiation for our sins. [God- fearing, pious hearts that know well why Christ has been given, who for all the possessions and kingdoms of the world would not be without Ciirist as our only treasure, our only Mediator and Redeemer, must here be shocked and terrified, that God's holy word and truth should be so openly despised and condemned by poor men.] Isaiah says (53 : G) . 'The Pajiallel Passages. — Art. XX. : Augsburg Confession, Art. xx Compar< Arts, iv., vi., xii. ; Apology (Art. iii.) ; Snialcakl Articles, Part 1 EL, Art. xiii., Fornnila of Concord, Epitome, Art. iv. ; Sol. Dec, Art. iii., ^ 35 sq. ; Sol. Dea A.rt. iv. Ch. VIIL, Aut. ax. good WORKS. 233 Lord liath laid on him the iniquities of us all." The adver- saries on the other hand teach that God hath laid our iniquities not on Ciirist, but on our works. Neither are we disposed to mention here the sort of works [rosaries, pilgrimages and the like] which they teach. AVe see that a horrible decree^ has 83 been prejjared against us, which would terrify us still more if we were contending concerning doubtful or trifling subjects. Now since our consciences understand that by the adversaries 991 the manifest truth is condemned, whose defence is neces- sar}- for the Church, and increases the glory of Christ; we easily despise the terrors of the world, and patiently will bear whatever is to be suffered for the glory of Christ and the ad- vantage of the Church. Who would not rejoice to die in the 84 confession of such articles as that we obtain the remission of sins by faith freely for Christ's sake, that we do not merit the remission of sins by our works? The consciences of the pious 85 will have no sufficiently sure consolation against the terrors of sin and of death, and against the devil .soliciting to des])air [and who in a moment blows away all our works like dust], if they do not know that they ought to be confident that they have the remission of sins freely for Christ's sake. This faith sustains and quickens hearts in the most violent conflict with despair [when no creature can help, yea, when we must depart from this entire visible creation into another state and world, and must die]. Therefore the cause is one which is worthy that for its sake 86 we should refuse no danger. "Do not yield to the wicked, but on the contrary go forward the more boldly,"^ whosoever thou art who hast assented to our confession, when the adversaries endeavor, by means of terrors and tortures and punishments, to drive away from thee that consolation which lias been ten- dered to the entire Church in this article of ours. Testimonies 87 of Scripture will not be wanting to one seeking them, which will establish his mind. For Paul with his entire voice, as the saying is, cries out (Rom. 3 : 24 sq., and 4:16), that sins are freely remitted for Christ's sake. "It is of faith," he says, " that it might be by grace, to the end the promise might be sure." That is, if the promise would depend upon our works, it would not be sure. If remission of sins would be given on account of our works, when would we know that we had ob- tained this, when would a terrified conscience find a work which it would consider as sufficient to appease God's wrath? But 88 we have above spcjken of the entire matter. Thence let the reader dei-ive testiinonics. For the unworthy treatment of the ' The " Eccess " of November 19th. » Virgil's iEneid, vi. 95. SO 23-1 THE APOLOGY OF THE AUGSBURG CONFESSION. subject has forced from us the present, not dis(^ussion, but com- plaint that on this topic they have distinctly recorded them- opo selves as disapproving of this article of ours, that we ob- tain remission of sins not on account of our works, but by faith and freely on account of Christ. The adversaries also add testimonies to their own condemn. i- 8( tion ; and it is worth while to recite several of them. They ([uote from Peter (2 Ej). 1 : 10) : " Give diligence to make your (-ailing sure," etc. Now you see, rea those who have contracted them in the ministry. At those times this dismissal was an act of kindness. But the new canons which have been framed in the Synods, but have been made according to the private judgment of the popes, both prohibit the contraction of marriages, and dissolve them when contracted ; and this is to be done openly, contrary to tlie command of Christ (Matt. 19:6): "What God hath joined together, let no man put asunder." In the Confutation 2^ the adversaries exclaim that celibacy has been commanded by the Councils. We do not find fault with the decrees of the Ch. XL, Art. XXIII. THE MARKIACJE OF PRIESTS. 251 Councils; for, under a certain condition, these allow marriage, but we find fault with the laws which, since the ancient Synods, the popes of Rome have framed contrary to the authority of the Synods. The i)opes despise the authority of the Synods, just as much as tiiey wish it to appear holy to others. There- 25 fore this law concerning perpetual celibacy is peculiar to this new pontifical government. Nor is it without a reason. For Daniel (11 : 37" a.scribes to the kingdom of Antichrist this mark, viz. the contempt of women. Fifthly. Although the adversaries do not defend the Law be- 26 cause of superstition, since they see mat it is not generally ob- served, nevertheless they diifuse superstitious^ opinions, whde they give a pretext of religion. They proclaim that they re- quire'^celibacy, because it is purity; as though marriage were irapuritv and a sin, or as though celibacy merited justification more than docs marriage. And to this end they cite the cere- 27 monies of the Mosaic Law, because, since, under the Law, the priests, at the time of ministering, were separated from their wives; the priest in the New Testament, inasmuch as he ought always to pray, ought always to practise continence. This silly comparison is' presented as a proof which should compel priests to perpetual celibacy, although indeed in this comparison _mar- riaiie is allowed, only, in the time of ministering, its use is in- terdicted. And it is one thing to pray; another, to minister. The saints prayed even when they did not exercise the pub- lic ministry, nor did conjugal intercourse hirnler them from praving. But we will reply, in order, to these figments. In the first 28 place it is necessary for the adversaries to acknowledge this, viz. that in believers, marriage is pure because it has been sanctified bv the AVord of God, i. e. it is a matter that is permitted and approved by the Word of God, as Scripture abundantiv testifies. For Christ calls marriage a divine union, 29 when he says (Matt. 19:6):" What God hath joined together." And Paul savs of marriage, of meats and similar things (1 Tira. 30 4:5): " It is sanctified by the Word of God and prayer," i. e. by the Word, by which consciences become certain that God approves; and by prayer, L e. by faith which used it with thanksgivino; as a gift of God. Likewise (1 Cor. 7: 14): 31 " The unbelieving husband is sanctified by the wife," etc., L e. the use of marriage is permitted and holy on account of faith in Christ, just as it is permitted to use meat, etc. Likewise (1 33 Tim. 2:15): " She shall be saved in child-bearing," etc. If the adversaries could produce such a passage concerning celi- bacy, then indeed they would celebrate a wonderful triumph. Paul says that woman is saved by child-bearing. What more excellent could be s;dd against the liypocrisy of celibacy than 252 THE APOLOGY OF THE AUGSBURG CONFESSION. tliat woman is saved by the conjugal works themselves, by conja- gal intercourse, by bearing children and the other duties? But what does St. Paul mean? Let the reader observe that faith is added, and that domestic duties without faith are not praised. " If they continue," he says, " in faith." For he speaks of the whole class of mothers. Therefore he requires especially faith [that they should have God's Word and be believing], by which woman receives the remission of sins and justification. Then he adds a particular work of the calling, just as in every man a good work of a particular calling ought to follow faith. This work pleases God on account of faith. Thus the duties of the woman please God on account of faith, and the believ- ing woman is saved who, in such duties, devoutly serves her calling. These testimonies teach that marriage is a lawful [a holy 33 and Christian] thing. If therefore purity signifies that which has been allowed and approved before God, marriages are pure, because thev have been approved by the Word of God. And 34 Paul says of lawful things (Tit. 1 : 15) : "Unto the pure all things are pure," l. e. to those who believe in Christ and are righteous by faith. Therefore as virginity is impure in the godless, so in the godly marriage is pure, on account of the Word of God and faith. n^n Again. If purity is properly opposed to concupiscence, 35 it signifies purity of heart, i. e. mortified concupiscence, because the Law does not prohibit marriage, but concupiscence, adultery, licentiousness. Therefore celibacy is not purity. For there may be greater purity of heart in a married man, as in Abraham or Jaccjb, than in most of those who are even truly continent [who even, according to bodily purity, really main- tain their chastity]. Lastly. If they understand that celibacy is purity in the 36 sense that it merits justification more than does marriage, we most emphatically contradict it. For we are justified neither on account of virginity, nor on account of marriage, but freely for Christ's sake, when we believe that for his sake God is propitious to us. Here perhaps they will exclaiiu, that, in the 37 manner of Jovinian, marriage is made equal to virginity. But, on account of such clamors, we will not reject the truth con- cerning the righteousness of faith, which we have above ex- plained. Xevertheless we do not make virginity and marriage 38 equal. For just as one gift surpasses another, as prophecy sur- passes eloquence, the science of military affairs surpasses agri- culture, and eloquence surpasses architecture; so virginity is a more excellent gift than marriage. And nevertheless, just as 35 an orator is not more righteous before God because of his elo- quence, than an architect because of his skill in architectui'o. Ch. XL, Art. XXIII. THE MARRIAGE OF PRIESTS. 253 90 a virgin does not merit justification by virginity, more than a married person merits it by conjugal duties, but each one ouirht faithtuUy to serve in his own gift, and to believe that for Ch'rist's sake he receives the remission of sins, and is accounted righteous bv faith before God. "Neither does Christ or Paul praise virginity for justifying, but 4- i>ecause it is freer and less distracted with domestic occupations, in prayinir, teaching, serving. For this reason. Paul says (1 Cor. 7:.32): " Pie "that is unmarried careth for the things which belong to the I.ord." Therefore virginity is j)raiscd on account of medilation and study. Thus Christ does not simply praise th.ise " who make themselves eunuchs," but adds, " for the kingdom of heaven's sake," /. e. that they may have leisure to learn or teach the Gospel, for he does not say that virginity merits the remission of sins or salvation. To the exami)les of the Levitical priests we have re- 41 plied that they do not establish the duty of imposing per- petual celibacy upon the priests. In the second place, the Levitical impiirities are not to be transferred to us.^ '^}^^J^ intercourse was an impurity contrary to the Law. Now it is not impurity, because Paul says (Tit. 1:15): " Unto the pure all things a're pure." For the Gos])el frees us from these Le- vitical impurities [from all the ceremonies of jNIoses, and not alone from the laws concerning uncleanness]. And if any one 42 defends the law of celibacy with the design to burden con- sciences by these Levitical observances, we must strive against this, just as the apostles in Acts 15:10 sqq. strove against those who required circumcision and endeavored to impose the Law of Moses upon Christians. Yet, in the mean while, good men will know how to controls the use of marriage, especially when they are occupied with public offices, which often indeed give good men so mu^h labor as to expel all domestic thoughts from their minds. Good men know also this, that Paul (1 Thess. 4 : 4) commands that every one possess his vessel in sanctification. They know likewise that they must sometimes retire, in order that there may be leisure for j)rayer; but Paul does not wish this to be perpetual (1 Cor. 7:5).' Now sucli continence is easy to those who are 44 good and occupied. But this great crowd of^ unemployed priests Avhich is in the fraternities cannot afford, in this volu})- tuousncss, even this Levitical coiitin.ence, as the facts show. And the lines are well known : DesMuim piier ille sequi solet, odit agentcs, etc. The boy aecnstonied to piii-sne a slotliful life hates tliose who are busj. Many heretics who have incorrectly understood the Law of 45 254 THE APOLOGY OF THE AUGSP.URG CONFESSlOxi. Moses, have treated marriage with contempt/ among whom, nevertheless, celibacy has obtained extraordinary admiration. And Epiphanius complains that, by this commendation espe- cially, the JCncratites captured the minds of the unwary. Thev abstaini^d from wine e^en in tlie Lord's Supper, they ai)stained from the flesh of all animals, in which they surj)assed the Dominican brethren, who lived upon fish. They abstained also from marriage; and just this obtaine- press the knowledge of Christ, and suppress also the kiiow- ledge of God's gifts and commandments. For God wishes us 47 to use his gifts in a godly way. And we could mention exam- ples where certain godly consciences were greatly disturbed on account of the lawful use of marriage. This evil was derived from the opinions of monks superstitiously praising celibacy [and proclaiming the marriage estate as a life that would be a great obstacle to salvation, and full of sins]. Nevertheless' we 48 do not find fault with temperance or continence, but we have above said that exercises and mortifications of the body are necessary. AVe indeed deny that confidence should be placed in certain observances, as though they made righteous. And 49 * Var. continues: A3 were the Encratites, of whom we have spoken above. And it is evident that the monks were accustomed to spread abroad superstitious declarations here and there concerning celibacy, which disturbed many devout consciences with reference to the lawful use of marriage. Neither would it be difficult for us to recount examples. For although, on account of procreation, they did not entirely condemn marriage, yet they found fault with it as a kind of life which scarcely ever pleased Grod, or certainly would not please him except on account of pro- creation. But they extolled celibacy as though it were an angelic mode of life, proclaimed that it was a sacrifice most grateful to God, that it merited the remission of sins, merited eminent rewards, bore fruit a hun- dred-fold, and infinite other things. Paul to the Col., etc. (^ 46). ' Var. continues: That they are accounted righteous because of such observances, and not because of Christ ; then they suppress the knowledge of God's commands, when in addition to God's commands new services are devised, and preferred to God's commands. Wherefore these super- stitious persuasions concerning celibacy must be constantly resisted in the Church, both to the end that godly consciences may know that marriage is pleas.'iig to God, and may understand what kind of services God ap- proves. But the adversaries, sq. (§ 50). ' Germ, omits gg 48 and 49. Cn. XI., Art. XXIII. THE MARRIAGE OF PRIESTS. 255 Epiphanius hrus olei^aiitly said that these observances ought to be praised ot'i ttji/ h/xndzziav xal oca ttjv rzohztiav, i. e. for rcstrain- iiicr the body or on account of public morals; just as certain rites were instituted for instructing the ignorant, and not as services that justify. ]Jut it is not through superstition that our adversaries re- 5c quire celibacy, for they know that chastity is not ordinarily af- forded. But they feign superstitious opinions, so as to delude the ignorant. They are therefore more worthy of hatred than the Eiicratite-s, who .seem to have erred by a kind of religion ; tliesc Sardanapali [Epicureans] designedly misuse the pretext of religion. Sixthly. Although we have given so many reasons for disap- 51 proving the law of perpetual celibacy, yet, besides these, dan- gers to souls and public scandals also are added, which even though the law were not unjust, ought to deter good men from approving such a burden as has destroyed innumerable souls. For a long time all good men have complained of this bur- 52 den, either on their own account, or on account of others, whom they saw to be in danger, but no popes give ear to these coni- plaints. Neither is it doubtful how greatly injurious to public morals this is, and what vices and shameful lusts it has pro- duced. The Roman satires are extant. In these Rome still "recognizes and reads its own morals." o^r Thus God avenges the contempt of his own gift and 53 ordinance in those who prohibit marriage. But since the custom in regard to other laws was that they should be changed if manifest utility would advise it, why is the same not done with respect to this law, in which so many weighty reasons con- cur, especially in these last times, why a change ought to be made? Nature is growing old and is gradually becoming weaker,' and vices are increasing; wherefore the remedies divinely given ought to be employed. We see what vice it 54 was which God denounce; indeed nowhere been written or represented that the act of hearing lessons not understood profits men, or that cere- monies profit, not because they teach or admonish, but ex opere opemto, because they are thus performed or are looked upon. Away with such ])harisaic opinions! The fact that we hold only Pw6/tc or Common Mass is no 6 ofi'ence against the Catholic Church. For in the Greek churches even^ to-day private masses are not held, but there is only a .public mass, and that on the Lord's Day and festivals. In the Parallel Passages.— Augsburg Confession, Art. xxiv. ; Smalcald Articles, Part ii., Art. ii. ; Formula of Concord, Epitome, vii. : 21 sq. Cf. Torgau Arti- cles, xvi. 260 THE APOLOGY OF THE AUGSBURG CONFESSION. I monasteries, daily Mass is held, hut tliis is only jiublic. These lure the traces of former customs. For nowhere do the ancient (writers before Gregory make mention of private masses. We 7 now omit noticing; the nature of their ori";in. It is evident that after the mendicant monks began to prevail, from most false opinions and on account of gain they were so increased that all good men for a long time desired some limit to this thing. Although St. Francis wished to provide aright for this matter, as he decided that each fraternity should be content with a single common Mass daily, afterwards this was changed, either by superstition or for the sake of gain. Thus where it 8 it is of advantage, they themselves change the institutions of the Fathers; and afterwards they cite against us the authority of the Fathers. Ej)iphanius writes that in Asia the commu- nion was celebrated three times a week, and that there were no daily masses. And indeed he says that this custom was handed down from the apostles. For he speaks thus : " Assemblies for communion were a])pointed by the apostles to be held on the fourth day, on Sabbath eve, and the Lord's Day." [^ncn Moreover, although the adversaries collect many testi-9 monies on this topic to prove that the Mass is a sacrifice, I yet this great tumult of words will be quieted when the single 'reply is advanced, that this long line of authorities, reasons and I testimonies does not prove however that the Mass confers grace \ex opere operato, or that, when applied on behalf of others, it I merits for them the remission of venial and mortal sins, of [guilt and punishment. This one reply overthrows all things to -which the adversaries object, not only in this Confutation, but in all writings which they have published concerning the Mass. And this is the state of the case of which our readers are to ic be admonished as ^schines admonished the judges,, that just as boxers contend with one another for their position, so they should stri' e with tlieir adversary concerning the state of the controversy, and not permit him to wander beyond the case. In the same manner our adversaries ought to be here compelled to speak on the subject presented. And when the state of the controversy has been thoroughly understood, a decision con- cerning the arguments on both sides will be very easy. f For in our Confession' we have shown that Ave hold that the 11 jliOrd's Supper does not confer grace ex opere operato, and that, ;when applied on behalf of others alive or dead, it does not j merit for them ex opere operato the remission of sins, of guilt jor of punishment. And of this position a clear and firm proof la exists in that it is impossible to obtain the remission of our sins ' Augsburg Confession, xxiv. : 21-28. Ch. XII., Art. XXIV. THE MASS. . 2G] an account of our own work ex opere operafo, but the terrors of sin and death must be overconie by faith when we comfort our hearts with the knowledge of Christ, and believe tliat for (Jiirist's sake we are forgiven, and that the merits and right- eousness of Christ are granted us (Rom. 5:1): " Being justi- fied by faith, we have peace." These things are so sure and so firm, tiiat they can stand against all the gates of hell, nr^ If we'had to speak only so far as it is necessary, the 13 case has already been stated. For no sane man can ap- pnwe that pharisaic and heathen opinion concerning the opus I operatum. And nevertheless this opinion inheres in the people, 'and has increased infinitely the number of masses. For masses are purchased to appease God's wrath, and by this work they wish to obtain the remission of guilt and of punishment; they wish to procure whatever is necessary in every kind of life [health, riches, prosperity and success in business] ; they wish even to liberate the dead. Monks and sophists in the Church have taught this pharisaic opinion. But although our case has already been stated, yet because 14 the adversaries foolishly pervert many passages of Scripture to the defence of their errors, we will add a few things to this •"topic. In the Confutation they have said many things con- cerning "sacrifice," although in our Confession we purposely avoided this term on account of its ambiguity. We have set ' forth what those persons whose abuses we condemn now under- stand as a sacrifice. Now in order to explain the passages of Scripture that have been wickedly perverted, it is necessary in the beginning to set forth what a sacrifice is. Already for an 15 entire period of ten years the adversaries have published al- most infinite volumes concerning sacrifice, neither has any of them thus far given a definition of sacrifice. They only ap- propriate the name " sacrifices " either from the Scriptures or the Fathers [and where they find it in the Concordances of the Bible, apply it here whether it fit or not]. Afterward they append their own dreams, as though indeed a sacrifice signifies whatever pleases them. A. Wtal a Sacrifice is, and what are the Species of SacHfice. Socrates in the Fhcedrus of Plato says, that he is especially 16 fond of divisions, because, without these, nothing can either be explained or understood in speaking, and if he would discover any one skilful in making divisions, he says that he attends and follows his footsteps as those of a god. And he instructs the one dividing to separate the members in their very joints, in order that he may not, after the manner of an unskilful butcher, break to pieces some member. But the adversaries 262 . THE APOLOGY OF THE AUGSBURG CONFESSIOJ^. wonderfully despise tlicse precepts, and according to Plato are truly xaxoc iidytcpot (poor butciiers), since they break the mera- Qcn l^ers of "sacrifice," iis can be understood when we have enumerated the species of sacrifice. Theologians are rightly v, accustomed to distinguish between a sacrament and a sacrifice. Therefore let the genus comprehending both of these be either a ceremony or a sacred work. A sacrament is a ceremony or i8 work, in which God presents to us that which the promise an- nexed to the ceremony offers, as baptism is a work, not which we offer to God, but in which God baptizes us, i. e. a minister in the place of God ; and God here offers and presents the re- mission of sins, etc., according to the promise (Mark IG : 16): "He that believeth and is baptized shall be saved." A sacri- fice, on the contrary, is a ceremony or work which we render God in order to afford him honor. '"" Moreover the proximate species of sacrifice are two, and 19 there are no more. One is tha propitiatory sacrifice, i. e. a work ( which makes satisfaction for guilt and punishment, i. e. one that I reconciles God, or appeases God's wrath, or which merits the j remission of sins for others. Another species is the eucharistic {sacrifice, which does not merit the remission of sins or reconcil- i iation, but is rendered by those who have been reconciled, in order I that we mav o;ive thanks or return gratitude for the remission ■ of sins tliat has been received, or for other benefits received. These two species of sacrifice we ought especially to have in 2c view and placed before the eyes in this controversy and iu many other discussions; and especial care must be taken lest they be confounded. But if tlie limits of this book would suffer it, we would add the reasons for this division. For it has many testi- monies in the Epistle to the Hebrews and elsewhere. And all2j Levitical sacrifices can be referred to these members as to their own homes. For in the Law certain propitiatory sacrifices were named on account of their signification or similitude, and not because they merited tiie remission of sins before God; but because they merited the remission of sins according to the righteousness of the Law, in order that those for whom they were made might not be excluded from that commonwealth [from the people of Israel]. Therefore they were called sin- offerings, trespass-offerings, burnt-offerings. Whereas the eu- ciiaristic sacrifices were the oblation, the drink-otfering, thank- offerings, first-fruits, tithes. But in fact there has been only one |)ropitiatory sacrifice in 23 • the world, viz. the death of Christ, as the Epistle to the He- brews teaches, which says (10 : 4j : " It is not possible tliat the l)lood of i)ulls and of goats should take away sins." And a little after, of the will of Christ, v. 10: "By the which will we are sanctified by the offering of the body of JesiLS Christ Cn. XII., Art. XXIV. THE MASS. 26? ont-e for all." And Isaiah interprets the Law, in order that 23 nrq wc may know that the death of Clirist is truly a satisfac- tion for our sins, or expiation, and that the ceremonies of the Law are not; wherefore he says (53 : 10) : ''When thou shalt make liis soul an offering for sin, he will see his seed," etc. For the word employed here, Dii\x, signifies a victim for trans- gression ; which signified in the Law that a Victim was to come to make satisfaction for our sins and reconcile God, in order tliat men might know tliat God wishes to be reconciled to us, n(jt on account of our own righteousnesses, but on account of the merits of another, viz. of Christ. Paul interprets the same word Dtyx as sin, Rom. 8:3: " For sin condemned sin," i. e. he punished sin for sin, /. e. by a victim for sin. The significance of the word can be the more easily understood from the cus- toms of the heathen, which we see have been received from the misunderstood ex[)re.ssions of the Fathers. The Latins called a victim whith, in great calamities where God seemed to be especially enraged, was offered to ap])ease God's \vnith, a piacu- lum, and they sometimes sacrificed human victims, perhaps be- cause they had heard that a human victim woidd appease God for the entire human race. The Greeks sometimes called them xaOdpiKXTa and sometimes ■:iz(icip7jiiara. Isaiah and Paul, there- fore, mean that Christ became a victim, i. e. an expiation, that __by his merits, and not by our own, God might be reconciled. Therefore let this remain in the case, viz. tliat the death of 2^ Christ alone is truly a propitiatory sacrifice. For the Levit- ical propitiatory sacrifices were so called only to signify a future expiation. Besides, on account of a certain resemblance, they were satisfactions redeeming the righteousness of the I^aw, lest those persons who sinned should be excluded from the common- wealth. But after the Gospel has been revealed they ought to cease ; and as they ought to cease in the revelation of the Gos- pel, they are not truly propitiations, since the Gospel was prom- ised in order to set forth a propitiation. r~ Now the rest are eucharistic sa(;rifices, which are called sacri-25 ; fices of praise (Lev. 3:1 sq. ; 7:11 sq. ; Ps. 56 : 12 sq.), viz. the preaching of the Gospel, faith, jirayer, thanksgiving, con- ; fession, the afflictions of saints, yea all good works of saints. These sacrifices are not satisfactions for those making them, or applicable on behalf of othei's, so as to merit for these ex opere operato the remission of sins or reconciliation. For they are made by those who have been reconciled. And such are 21? the sacrifices of the Xew Testament, as Peter teaches (1 Ep. 2 : 5): "An holy priesthood, to offer up spiritual sacrifices." Spiritual' sacrifices, however, are contrasted not only with ' Germ, omits rest of I. •i04 THE APOLOGY OF THE AUGSBUEG CONFESSION. those of cattle, but even with human works offered ex opere opernto, because "spiritual" refers to the movements of the Holy Ghost in us. Paul teaches the same thing (Rom. 12:1): " Presont your bodies a living sacrifice, holy, acceptable, which is your reasonal)le service." "Reasonable service" signifies, however, a service in which God is known, and apprehended by the raind, as it is rendered by movements of fear and trust towards God. Therefore it is opposed not only to the Levit- ical serWce, in which cattle are slain, but also to a service in which a work is imagined to be offered ex opere operato. The Epistle to the Hebrews (13 : 15) teaches the same tiling: "By him, therefore, let us offer the sacrifice of praise to God con- tinually;" and he adds the interpretation, " that is, the fruit of our lips, giving thanks to his name." He bids us offer praises, i. e. prayer, thanksgiving, confession and the like. I'hese avail not ex opere operato, but on account of faith. This is taught by the clause: "By him let us oiFer," i. e. by faith i^i Christ. ncA In short, the worship of the New Testament is spiritual, 27 i. e. it is the righteousness of faith in the heart, and the fruits of faith. It accordingly abolishes the Levitical services. [In the New Testament no offering avails ex opere operato, sine bono motu utentis, i. e. on account of the work without a good thought in the heart.] Antl Ciirist says (John 4 : 23, 24): " True worshippers shall worship the Father in spirit and in truth; for the Father seeketh such to worship him. God is a Spirit; and they that worship him, must worship him in spirit and in truth." This passage clearly condemns opinions concerning sacrifices which they imagine avail ex opere operato, and teaches that men ought to worship " in spirit," /. e. with the dispo- sitions of the heart and by faith. [The Jews also did not un- derstand their ccremcjnies aright, and imagined that they were righteous before God when they had wrought works ex opere operato. Against this, the prophets contend with the greatest earnestness.] Accordingly the prophets also in the Old Testa- 28 meat condemn the opinion of the people concerning the opus operatum, and teach the righteousness and sacrifices of the Spirit. Jer. 7 : 22, 23: "For I spake not unto your fathers, nor commanded them, in the day that I brought them out of the land of Egypt, concerning burnt-offerings, or sacrifices; but this thing commanded I them, saying. Obey my voice and 1 will be your God," etc. How do we suppose that the Jewb re- ceived this arraignment, which seems to conflict openly with Moses? For it was evident that God had given the fathers commands concerning burnt-offerings and victims. But Jere- miah condemns the opinion concerning sacrifices that God had not d-jlivered, viz. that these services should please him ex opere opern.0. But he adds concerning faith that God had command- Cn. XII., Art. XXIV. THE MASS. 265 ed thi.s : " Hear me," i. e. believe me that I am your God ; tliat I wisli to become thus known when I pitv and aid ; neither have I need of your victims; believe that I wish to be God the Justitier and Saviour, not on account of works, but on ac- count of my word and promise ; truly and from the heart seek and expect aid from me. Ps. 49 (50:13, 15), which rejects tlie victims and requires 29 prayer, also condemns the opinion concerning the opus opcra- tum: " Will I eat the flesh of bulls?" etc. " Call upon me in the day ol' trouble; I will deliver thee, and thou shalt glorify me." The Psalmist testifies that this is true service, that this is true honor, if we call upon him from the heart. Likewise Ps. 39 (40 : 6) : "Sacrifice and offering thou didst not desire ; mine ears hast thou opened," /. e. thou hast offered to me thy ^yord that I might hear it, and tliou dost require tliat I believe thy Word and thy promises, that tlion truly de- sirest to pity, to bring aid, etc. Likewise Ps. 50 (51 : 16, 17): occ "Thou delightest not in burnt-otfering. The sacrifices of God are a broken spirit ; a broken and a contrite heart, O God, thou wilt not despise." Likewise Ps, 4:5: " Offer the sacrifices of righteousness, and put your tru.st {^hope, F,] in the Lord." He bids us hope, and says that this is a righteous sac- rifice, signifying that other sacrifices are not true and risrhteous sacrifices. And Ps. 115 (116 : 17): "I will offer to thee the sacrifices of thanksgiving, and will call upon the name of the Lord." He calls invocation a sacrifice of thanksgiving. But Scripture is full of such testimonies, which teach that 30 sacrifices ex opere operato do not reconcile God. Accordingly the Xew Testament, since Levitical services have been abro- gated, teaches that new and pure sacrifices will be made, viz. faith, prayer, thanksgiving, confession and the preaching of the Gospel, afflictions on account of the Gos2:>el, and the like. And of these sacrifices Malachi speaks (1 : 11): "From the 31 rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles ; and in every jilace incense shall be offered unto my name, and a pure offering." The adversaries pervert this passage to the Mass, and quote the authority of the Fathers. A reply, however, is easy, because as they speak most particularly of the Mass, it does not follow that the Mass justifies ex opere operato, or that when applied to others it merits the remission of sins, etc. The prophet says nothing of those things which the monks and sophists impu- dently fabricate. Besides the very words of the prophet ex- 31 press his meaning. For they first say thi.s, viz. that "the •aame o? the Lord will be great." This is accomplished by the proacLing of the Gosjiel. For through this the name of Christ .s mn le known, and the mercy of the Father, promised in -'i'i Till': Ar()L()(;v of tiiio ircsnt'iio roNKEssiox. Christ, is recognized. Tiio preaching of the Gospel produces faith in those who receive the Gospel. They call upon God, they give thanks to God, they bear afflictions for their confession, they produce good works for the glory of Christ. Thus the nanie of the Lord becomes great among the Gentiles. Therefore in- cense and a pure olFering signify not a ceremony ex npere opt- rato [not the ceremony of the Mass alone], but all sacriKces through which the name of the Lord becomes great, viz. faith, invocation, the preaching of the Gospel, conf'ssion, etc;. And 33 if any one desire " cen.'tnony " to be here included, we readily concede it, provided he neither understand a ceremony alone, nf)r teach that the ceremony profits ex opcre opcndo. For just as among the sacrifices of [)raise, /. e. among the praises of God, we include the preaching of the Word, so the rece[)tioa itself of the Lord's Supper can be praise or thanksgiving; but it does not justify ex opere opernto ; neither is it to be a[')[)lied to others so as to merit for them the remission of sins. But after- while we will explain how even a ceremony is a sacrifice. Yet nr« as ^Nlalachi speaks of all the services of the New Testa- ment, and not only of the Lord's Supper; likewise, as he does not favor the pharisaic opinion of the opxLs operatum ; he 13 not against us, but rather aids us. For he requires services of the heart, through which the name of the Lord becomes truly great. Another passage also is cited from Malachi (3 : 3) : " And he 34 shall purify the sons of Levi, and purge them as gold and sil- ver, that they may offer unto the Lord an offering of right- eousness." This passage clearly rerpiires the sacririces of the righteous, and hence does not favor the opinion concerning the opus operatum. But the sacrifices of the sons of I>evi, i. e. of those teaching in the New Testament, are the preaching of the Gospel, and the good fruits of preaching, iis Paul says (Rom. 15:16): " ]Ministering the Gospel of God, that the offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost," i e. that the Gentiles might be otlerings accept- able to God by faith, etc. For the slaying of victims signi- fied in the Law both the death of Christ and the preaching of the Gospel, by which this oldncss of fiesh should be mortified, and the new and eternal life be begun in us. But the adversaries everywhere pervert the name "sacrifice" to the ceremony alone. They omit the preaching of the Gos- ])el, faith, prayer, and similar things, although the ceremony has been established on' account of these, and the Xew Testa- ment ought to have sacrifices of the heart, and not ceremonials lor sin that are to be performed after the manner of the Ijcvit- ical priesthood. They cite also the "daily sacrifice" (ci\ Ex. 29:38 sq. ; 35 Ch. XII., Art. XXIV. THE MASS. 267 Dan, 8 : 11 sq. ; 12:11); as if just as in the Law there was a daily sacrifice, so the ]\rass oun-ht to be a daily sacrifice of the Xew Testament. The adversaries have managed well if we permit ourselves to be overcome by allegories. It is evident, however, that allegories do not produce firm proofs. [That in matters so highly important before God we must have a sure and clear Word of God, and not introduce by force obscure and foreign pn.ssages ; such uncertain explanations do not stand the test of God's judgment.] Although we indeed easily suffer the Mass to be understood as a daily sacrifice, provided that the en- tire !Mass be understood, i. e. tlie ceremony with the preaching of the Gospel, faitii, invocation and thanksgiving. For these joined together are a daily sacrifice of the New Testament, be- cause the ceremony was instituted on account of tliese things, neither is it to be separated from these. Paul says accordingly nrj (1 Cor. 11 : 26): ''As often as ye eat this bread and drink this cup, ye do show the Lord's death, till he come," But it in no way follows from this Levitical type that a ceremony justifying ex opere operato is necessary, or ought to be applied on behalf of otliers, that it m.ay merit for them the remission of sins. And the type aptly represents not only the ceremony, but 36 also the preaching of the Gospel. In Xum. 28 : 4 sq. three parts of that daily sacrifice are represented, the burning of the lamb, the libation, antl the oblation of wheat flour. The Law had pictures or shadows of future things. Accordingly in this spectacle Christ and the entire worship of the New Testament arc portrayed. The burning of the lamb signifies the death of Christ. The libation signifies that, everywhere, in the entire world, by the preaching of the Gospel, believers are sprinkled with the blood of that lanii^, i. e. sanctified, as Peter says (1 Ep. 1:2): "Through sanctification of the spirit, unto obedience and s[)rinkling of the blood of Jesus Christ." The oblation of wheat flour signifies faith, ))rayer, and thanksgiving in hearts. As, therefore, in the Old Testament, the shadow is 37 perceived; so in the New, the thing signified should be sought, and not another ty[)e sufficient as a .sacrifice. Wherefore, although a ceremony is a memorial of Christ's 3S death, nevertheless it alone is not the daily sacrifice; but the memory itself is the daily sacrifice, i. e. preaching and faith, which truly believes that, by the death of Christ, God has been reconciled. A libation is required, i. e. the effect of preaching, in order that, being s[)rinkled by the Gospel with the blood of Christ, we may l>e sanctified, as tliose put to death aiid made alive. Oblations also are required, /. c. thanksgiving, confes- isions and afllictions. ijrn Thus the pharisaic opinion of the opus opcrntum being 3c ctLst aside, let us understand that spiritual worsiiip and a 2(J8 THE APOLOGY OF THE AUGSBURG CONFESSION. daily sa(;rifice of the heart are signified, because in the New Testament the substance of good things should be sought for/ /. e. the Holy Ghost, mortification and quickening. From 40 these things it is sufficiently apparent that the type of the daily sacrifice testifies nothing against as, but rather for us; because we seek for all the parts signified by the daily sacrifice. The adversaries falsely imagine that the ceremony alone is sig- nified, and not also the preaching of the Gospel, mortification and quickening of heart, etc. Now, therefore, good men will be able to judge readily that 41 the complaint against us that we abolish the daily sacrifice, is most false. Experience shows what sort of tyrants^ they are who hold power in the Church ; who under the pretext of re- ligion assume to themselves the kingdom of the world, and vvho rule without concern for religion and the te;iching of the Gospel ; who wage war like kings of the world, and have in- stituted new services in the Church. For in the Mass the 4:! adversaries retain only the ceremony, and publicly apply this to sacrilegious gain. Afterward they feign that this work, as applied on behalf of others, merits for them grace and all good things. In their sermons they do not teach the Gospel, 43 they do not console consciences, they do not show that sins are freely remitted for Christ's sake; but they set forth the wor- ship of saints, human satisfactions, human traditions, and by these they affirm that men are justified before God. And al- though some of these traditions are manifestly godless, never- theless they defend them by violence. If any preachers wish to be regarded more learned, they treat of philosophical ques- tions, which neither the people nor even those who propose them understand. Lastly, those who are more tolerable teach the I^aw, and say nothing concerning the righteousness of faith. Tie adversaries in the Confutation make a great ado con- 44 cerni.ig the desolation of churches, viz. that the altars stand unad )rned, without candles and without images. These trifles they regard an ornament to churches. [Although it is not true ihat we abolish all such outward ornament; yet even if it were so, Daniel is not speaking of such things as are altogether external and do not belong to the Christian Church, but means, etc.] A far different desolation Daniel means (11 : 31 ; 12 : 11), 4, nrq viz. ignorance of the Gospel. For the ])eople, over- whelmed by the multitude and variety of traditions and fipinions, were in no way able to embrace the sum of Christian iloctrioe. [For the adversaries preach mostly of human ordi- • Col. 2 : 17. ' Antiochi, with evident reference to Antiochu^ Epiphanes. See 1 Macc ! ST; 1/an. 11:31. Cir. XII., Aut. XXIV. THE MASS. 269 nances, whereby consciences are led from Christ to confitleiico in tlieir own works.] For who of the people ever understood 46 the doctrine of re])cntanco, of which the adversaries treat? And yet this is the chief topic of Christian doctrine. Consciences were tormented by the enumeration of offences, and by satisfactions. Of faith, by which we freely receive the remission of sins, no mention whatever wa.s made by the adver- saries. Concerning the exercises of faith, struggling with de- spair, and the free remission of sins for Christ's sake, all the books and all the sermons of the adversaries were silent. To 47 cliese, the horrible profanation of the masses, and manv other godless services in the churches, were added. This is the desolation which Daniel describes. On e applied on behalf of the sins of others. Therefore, in the New Testament no sacrifice is left to be applied for the sins of others, except the one sacri- fice of Chris* upon the cr )ss. Ch. XII., Art. XXIV. THE MAHS. 271 They ' altogether err who imagine tliat Lcvitical sacrifices 57 merited the remission of sins before God, and, by tliis example in addition to the death of Christ, require in the Xew Testa- ment sacrifices that are to be applied on belialf of others. This imagination absolutely destroys the merit of Christ's passion ■and the righteousness of faith, and corrupts the doctrine of the Old and New Testaments, and, instead of Christ, makes for us other mediators and propitiators out of the priests and sacri- ficers, who daily sell their work in the churches. Wherefore, if any one would thus infer that in the New 58 Testament a priest is needed to make offering for sins, this must be conceded only of Christ. And the entire Epistle to the Hebrews confirms this explanation. And if, in addition to the death of Christ, we were to seek for any other satisfaction to be applied for the sins of others and to reconcile God, this would be nothing more than to make other mediators in addi- tion to Christ. Again, as the priesthood of the New Testa- 59 ment is the ministry of the Spirit, as Paul teaches (2 Cor. 3 ; 6), it has the sacrifice alone of Christ, -which is satisfactory and applied for the sins of others. Besides it lias no sacrifices like the Levitical, which could be a])plied ex opere operato on behalf non of others; but it tenders to others the Gospel and the sac- raments, that, by means of these, they may conceive faith and the Ploly Ghost, and be mortified and quickened, because the ministrv of the Spirit conflicts with the application of an opus operatiiin. For the ministry of the Spirit is that through which the Holy Ghost is efficacious in hearts; and therefore this ministry is profitable to others, when it is efficacious in them, and regenerates and quickens tiiem. This does not occur bv the a])plication ex opere operato of the work of another on behalf of others. We have shown the reason why the Mass docs not justify 60 ex opere operato, and why, when applied on behalf of otliers, it does not merit remission, because both conflict with the righteousness of faith. For it is impossible that remission of sins should occur, and the terrors of death and sin be overcome by any work or anything, unless by fiiith in Christ, according to Rom. 5:1: '' Being justified by faith, \ve have peace." In addition, we have shown that the Scriptures, which are 61 cited against us, in no way favor the godless opinion of the adversaries concerning the opus operutum. All good men [among all nations can judge this. Wherefore the error of 61 i Thomas is to be rejected, who wrote : " That the body of the I Lord, once offered on the cross for original debt, is continually I offered for daily offences on the altar, in order that, in this, the * Germ, omits this I. 272 THE APOLOGY OF THE AUGSBURG CONFESSION. Church might have a service whereby to reconcile God to her- self." The other common errors are also to be rejected, as that 63 the Mass ex opere opei-ato confers grace upon one erapioyino" it. Likewise thai when applied for others, even for such wicked persons as do not interpose an obstacle, it merits for them the remission of sins, of guilt and punishment. All these thin(Ts are false and godless, and lately invented by unlearned monks, and obscure the glory of Christ^s passion and the righteousness of faith. And from these errors infinite others sprang, as that the6^ masses avail when applied for many, just as much as when applied individually.' The sophists have particular degrees of merit, just as money-changers have grades of weight in gold or silver. Besides they sell the Mass, as a price for obtaining what each one seeks : to merchants, that business may be pros- perous; to hunters, that hunting may be successful: and infi- nite other things. Lastly, they transfer it also to the dead ; by tiie application of the sacrament they liberate souls from the pains of purgatory, although, witiiout faith, the Mass is of service not even to the living. Neither are the adverearies 65 able to produce even one syllable from the Scriptures in defence of these fables which they teach with great authority in the Church, neither do they have the testimonies of the ancient Church, nor of the Fathers. 263 B. ^Vha^ the Fathers thought concerning Sacrifice. And since we have explained the passages of Scripture which 66 are cited against us, we must reply also concerning the Fathers. "We are not ignorant that the Mass is called by the Fatliers a sacrifice ; but they do not mean that the Mass confers grace ex opere operato, and that, when applied on behalf of others, it merits for them the remission of sins, of guilt and punishment. Where are such wonderful stories to be found in the Fathers ? But they openly testify that they are speaking of thanksgiv- ing.^ Accordingly they call it a eucharist. We have said above, however, that a eucharistic sacrifice does not merit recon- ciliation, but is made by those who have been reconciled, just as afflictions do not merit reconciliation, but are eucharistic sacri- fices when those who have been reconciled sustain them. And this reply in general to the sayiugs of the Fathers de- 67 fends us sufficiently against the adversaries. For it is certain that these figments concerning the merit of the opus operatum never are found in the Fathers. But in order that the whole GiT^e may be the better seen, we will also state those things con- * Cf. Augsburg Conf., xxiv. : 23. ' Cf. Apology, Art. xxiv. : 29, p. 254 Ch. XIL, Art. XXIV. THE MASS. 273 ceming the use of the sacrament whicli actually harmonize with the Fathers and Scripture. C. Oj the use of tlie Sac7-ament, and of Sacrifice. Some clever men imagine that the Lord's Supper was insti-68 tuted for two reasons. First, that it might be a mark and tes- timony of profession, just as a particular shape of hood is the sign of a particular profession. Then they think that such a mark was especially pleasing to Ciirist, viz. a feast to signify mutual union and friendship among Christians, because ban- quets are signs of covenant and friendship. But this opinion relates to the outward life; neither does it show the chief use of the things delivered by God ; it speaks only of the exercise no A of love, which men, however profane and worldly, under- stand ; it does not speak of faith, the nature of which few understand. The sacraments are signs of God's will toward us, and not 6<) merely signs of men among each other ; and they are right in defining that sacraments in the Xew Testament are signs of grace. And because in a sacrament there are two things, a sign and the Word ; the Word, in the New Testament, is the promise of grace added. The promise of the New Testament is the promise of the remission of sins, as the text (Luke 22 : 19) says: "This is my body which is given for you. This cup is the New Testament in my blood, which is shed for many for the remission of sins." Therefore the Word offers the remis-70 sion of sins. And a ceremony is as it were a picture or "sieal," as Paul (Rom. 4:11) calls it, of the Word, making Lnown the promise. Therefore, just as the promise is useless unless it be received in faith, so a ceremony is useless unless su'^h faith be added as is truly confident that the remission of sin8 is here offered. And this faith encourages contrite minds. And just as the Word has been given in order to excite thi?- faith, so the sacrament has been instituted, in order that the outward appearance meeting the eyes might move the heart to believe [and strengthen faith]. For through these, viz. through Word and sacrament, the Holy Ghost works. And such use of the sacrament, in which faith quickens ter- 71 rifled hearts, is a service of the New Testament ; because the New Testament requires spiritual dispositions, mortification and quickening. [For according to the New Testament the high- est service of God is rendered inwardly in the heart.] And for this use Christ instituted it, since lie (commanded tiiem thus to do in remembrance of him. For to remember Christ is not 71 the idle celebration of a show, or one instituted for the sake of example, as the memory of Plercules or Ulysses is celebrated 3 274 THE APOLOGY OF THE AUGSBURG CONFESSION. in tragedies; but it is to remember the benefits of Christ and receive tliem by faith, so as by thorn to be quickened. The Psalm (111 : 4, 5) accordiiii^ly says: "lie hatli made liis won- derful works to be remembered: the Lord is gracious and full of compassion. He hath given meat unto them that fear him." For it signifies that the will and mercy of God should be dis- cerned in the ceremony. But faith which apprehends mercy 73 nn" quickens. And this is the principal use of the sacrament, in which it is apparent who arc fit for the sacrament, viz, terrified consciences, and how they ought to use them. The sacrifice [thank-offering or thanksgiving] also is added. 74 For there are several ends for one object. After conscience en- couraged by faith has perceived from what terrors it is freed, then indeed it fervently gives thanks for the benefit and pas- sion of Christ, and uses the ceremony itself to the praise of God; in order by this obedience to show its gratitude; and testifies that it holds in high esteem the gifts of God. Thus the ceremony becomes a sacrifice of praise. And the Fathers indeed speak of a twofold effect, of the 75 comfort of consciences, and of thanksgiving or praise. The farmer of these effects pertains to the nature [the right use] of the sacrament; the latter pertains to the sacrifice. Of consolation Ambrose says: "Go to him and be absolved, be- cause he is the remission of sins. Do you ask who he is? Hear him himself saying (John 6:35): 'I am the bread of life; he that cometh to me shall never hunger; and he that be- lievcth on me shall never thirst.' " This passage testifies that in the sacrament the remission of sins is offered ; it also testi- fies that this ought to be received in faith. Infinite testimonies to this effect are found in the Fathers, all of which the adver- saries pervert to the opus operntum, and to a work to be applied on behalf of others ; although the Fathers clearly require faith, and speak of the consolation belonging to every one, and not of the application. Besides these, expressions are also found concerning thanks- 76 giving; as it is most beautifully said by Cyprian concerning those communing in a godly way. " Piety," says he, '' in thank- ing the Bestower of such abundant blessing, makes a distinc- tion between what has been given and what has been forgiven, i. e. piety regards both what has been given and what has been forgiven, i. e. it compares the greatness of God's blessings and the greatness of our evils, sin and death, with each other, and gives thanks, etc. And hence the term eucharist arose in the Church. Nor indeed is the ceremony itself of thanksgiving to 77 be applied ex opere operato on behalf of others, in order to 2go merit for them the remission of sins, etc., in order to liber- ate the souls of the dead. These things conflict with the Cn. XIT., Art. XXIV. THE MASS. 27£ righteousness of faitli ; as though^ without faith, a ceremony can profit either the one performing it or otliers. D. 0/ the Term Mass} The adversaries also refer us to philology. From the names 78 of the Ma.ss they derive arguments which do not require a long discussion. Fur even thouirh the Mass be called a sacrifice, it does not follow that it nuist confer grace ex opere operato, or, when applied on behalf of others, merit for them the remission of sins, etc. Attroopyia, they say, signifies a sacrifice, and the 79 Greeks call the Mass, liturgy. Why do they here omit the old appellation synaxis,' which shows that the Mass was formerly the communion of many? But let us speak of the word " liturgy.^' 80 This word does not properly signify a sacrifice, but rather tlie public ministry, and agrees aptly with our belief, viz. that the minister who consecrates tenders the body and blood of the Lord to the rest of the j)eople, just as the minister who preaches tenders the Gospel to the people, as Paul says (1 Cor. 4:1): " Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God," i. c of the Gospel and the sacraments. And 2 Cor. 5 : 20 : " We are ambassadors for Christ, as though God did beseech you by us ; we pray you in Christ's stead, be ye reconciled to God." Thus the term 8i Xzcrouoyia agrees aptly with the ministry. For it is an old word, ordinarily employed in ])ublic civil administrations, and signified to the Greeks public burdens, as tribute, the expense of equii>i)iug a fleet, or similar things, as the oration of Demos- thenes, " For Lei)tincs," testifies, all of which is occupied with the discussion of public duties and immunities: (P^azc ok d-ja^iooz zc'^f/.^ d'^Ootorzou'; euoopii^o'j^ dviXzcan ixdeooxivat to.:; A-cro'jfiyia:;, i. e. he will say that some unworthy men having . found an immunity have withdrawn from public burdens. And thus they spake in the time of the Romans, as the rescript of Pertinax, iJe jure immunitdtis, 1. Semper, shows : El xai /utj Tzaoiov /.tizoupyuon zbo^ Tzazepri'; 6 zcov zsxvcou docOfib^ d'Aczac, even though the number of children does not liberate parents from all public burdens. And the C aoc zTjv hr.ixr^u ra'jTTju xal dvaluaxzov Aazoecau, " we offer," he says, " this reasonable and bloodless service." For ihey explain this inaptly who prefer that a reasonable sac- rifice be here interpreted, and transfer it to the very body of Christ, although the canon speaks of the entire worship, and in opposition to the opus operatum Paul has spoken of Xoytxrj hizpda [rea.sonable service], viz. of the worship of the mind, of fear, of faith, of prayer, of thanksgiving:;, etc. Some think that Missa comes not from the Hebrew, but that it is equivalent to Remissio, i. e. the forgiveness of sins. For when they had . communed, it was said : Itc missa est, Depart, ye have forgive- ness of sins. And that this is so they infer from the fact that among tiie Greeks it was the custom to say Aao7^ dcsac^, \vhich is equivalent to. It is forgiven tliem. If this were so it would be an excellent idea; for in this ceremony the forgiveness of sins w(;uld always be j)reached and proclaimed ; yet whatever the word Missa may mean, helps this matter but little. E. Of the Mass f 07' the Dead. Our adversaries liave no testimonies and no command from 85 Scripture for defending the application of a ceremony for liberat- insr tlie souls of the dead ; although from this thev derive infinite revenue. Nor indeed is it a light sin to establish such services in the Church without the command of God and without the example of Scri])ture, and to transfer to the dead the Lord's Supper, which M'as instituted for commemoration and preach- ing among the living [for the purpose of strengthening the faith of those who u.se the ceremony]. This is to violate the Second Commandment, by abusing God's name. For, in the first place, it is a dishonor to the Gospel to hold that a ceremony ex opere operato without faith is a sacrifice reconciling God, and making satisfaction for sins. It is a hor- ono rible a.ssertion to ascribe as much to the work of a priest as to the death of Christ. Again, sin and death cannot be overcome unless by faith in Christ, as Paul teaches (Rom. 5:1): " Being justified by faith, we have peace with God," and therefore the punishment of purgatory cannot be overcome by the application of the work of another. Now we will omit the sort of testimonies concerning purga-9c tory that the adversaries have ; the nature of the punishment they regard as belonging to purgatory; the kind of arguments whereby the doctrine of satisfactions is supported; all of which vve have shown above to bo most vain. We will only present this in opposition : It is certain that the Lord's Su))per was in- 278 THE APOLOGY OF THE AUGSBURG CONFESSION, stitiitcd on account of the remission of guilt. For it oflci-s the remission of sins where it is necessary that guilt be truly un- derstood. And nevertheless it does not make satisfaction for guilt; otherwise the Mass would be equal to the death of Christ. Neither can the remission of guilt be received in any other way than by faith. Therefore the Mass is not satisfac- tion, but a promise and sacrament that require faith. And indeed it is necessary that all godly persons be affected 91 Ks'ith the most bitter grief, if they consider that the Mass has been in great part transferred to the dead and to satisfactions for j)unishments. This is to banish tiie daily sacrifice from the Church, this is the kingdom of Antiochus, who transferred the most salutary promises concerning the remission of guilt and concerning faith to the most vain opinions concerning satisfac- tions, i. e. to defile the Gos})el, to corrupt the u^e of the sacra- ments. These arc the persons whom Paul has said (1 Cor. 11 :27) to be "guilty of the body and blood of the Lord," who have suppressed the doctrine concerning faith and the re- mission of sins, and, under the pretext of satisfactions, have devoted the body and blood of the Lord to sacrilegious gain. And they will at some time pay the penalty for this sacrilege. Wherefore we and all godly consciences should be on our guard against approving the abuses of the adversaries. But let us return to the case. Since ex opere operato without 92 nan faith the Mass is not a satisfaction ; it follows that the application on behalf of the dead is useless. Nor is there need here of a longer discussion. For it is evident that these applications on behalf of the dead have no testimonies from the Scriptures. Neither is it safe, witln^it the authority of Scripture, to institute services in the Church. And if it will at any time be necessary, we will speak at greater length con- cerning this entire subject. For why do we now contend with adversaries who understand neither what a sacrifice, nor what a sacrament, nor what remission of sins, nor what faith, is? Neither does the Greek canon a})ply the oiferiug as a satis- 95 /action for the dead, because it applies it equally for all the blessed patriarchs, prophets, apostles. It appears therefore that the Greeks make an oifering as thanksgiving, and do not apply it as satisfaction for j)uuishmcnts. [For of course it is not their intention to deliver the propliets and apostles from purgatory, but oidy to offer up thanks along and together with them for the exalted eternal blessings that have been given to them and us,] Although' they also speak not of the offering alone of the lx>dy and blood of the Lord, but of the other parts of the ^^ass, viz. prayers and thanksgiving. For after the consecra- ' Germ, omits to end of 2 9£ Oil XII.. A KT. XXIV. THE MAS.S. 279 Lien, Ihcy prriy that it may profit those who partake of it ; lliey do not speak' of others. Then they add : 'Eu Tzpoatpipoidv ao( TTjv loyi-AT^v za'jTTjV '/.azptiav uTztn xCov iv ruazzi ava-avaaiikviov -poTtaTOOMV, Ttazitnoi^, 7:aTn:af>-)^(d'^, TToucr^rcTju, d-nozo/xov, etc. [Yet we offer to you this reasonable service for those having departed in fliith, forefathers, fathers, patriarchs,_ prophets, apostles, etc."] But reasonable service does not signify the of- fering itse'f but prayei-s and all things wliich are there trans- acted. A; ndeed the adversaries cite the Fathers concerning 94 ih'j offering for the dead, we know that the ancients speak of [)rayer for the dead, wdiich we do not prolii!)it; but we disap- prove of the ap[)lication ex opere operato of the Lord's Supper on behalf of the dead. Neither do the ancients favor the ad- versaries concerning the opus opevdtum. And although they have the testimonies especially of Gregory or the moderns, we oppose to them the most clear and certain Scriptures. And 95 there is a groat diversity among the Fathers. They were men, and could err ar.d be deceived. Although if they woukl now become alive again, and would see their sayings assigned as pretexts for the notorious falsehoods which the adversaries teach concerning the opus operatum, they would interpret them- selves far differently. The adversaries also falsely cite against us the condemnatioD 96 of iErius, who they say was condemned for the reason that he denied that in the Mass an offering is made for the living and the dead. They frequently use this dexterous turn, cite the ancient heresies,"^ and falsely compare our cause with those in or- der by this comparison to crush us, E[)iphanius testifies that iErius held that prayers for the dead arc useless. With this he finds fault. Neither do we favor iErius, but we on our part are contending with you who are defending a heresy manifestly confiicting with the 'prophets, apostles and holy Fathers, viz. that the Mass justifies ex opere operato, that it merits the re- mission of guilt and punishment even for the unjust, to whom it is applied, if they do not present an obstacle. Of these pernicious erroi-s, which detract from the glory of Christ's pas- sion, and entirely overthrow the doctrine concerning the right- eousnes- of faith, we disapprove. There was a similar persua-97 sion of the godless in the Law, viz. that they merited the ft-« remission of sins, not freely by faith, but through sacri- fices ex opere operato. Therefore they increased these services and sacrifices, instituted the worship of Baal in Israel, and even sacrificed in the groves in Judah. Wherefore the prophets condemn this opinion, and wage war not only with the worshippers of Baal, but also with other priests who, with this godless opinion, made sacrifices ordained by God. But this opinion inheres in the world, and always will inhere, viz. thaf 280 THE APOLOGY OF THE AUG&F.URG CONFESSION. services and sacrifices are propitiations. Carnal men cannot endure that to the sacrifice alone of Christ the honor be as- cribed that it is a proj/itiation, because they do not understand the righteousness of faith, but ascribe equal honor to the rest of the services and sacrifices. Just as, therefore, among the godless 98 priests in Judah a false opinion concerning sacrifices inhered; just as in Israel, Baalitic services continued, and, nevertheless, a Church of God was there which disapproved of godless ser- vices; so Baalitic worship inheres in the domain of the Pope, viz. tlie abuse of the Mass, which they apply, that, by it, they may m^rlt for the unrigiiteous the remission of guilt and pun- ishment. [And yet as God still kept his Church, L e. some saints, in Israel and Judah, so God still preserved his Church, i. e. some saints, under the Papacy, so that the Christian Church has not entirely perished.] And it seems that this Baalitic worship will endure as long as the reign of the Pope, until Christ will come to judge, and, by the glory of his advent, will destroy the reign of Antichrist. Meanwhile all who truly be- lieve the Gospel [that they may truly honor God and have a constant comfort against sins ; for God has graciously caused his Gospel to shine, that we might be warned and saved] ought to condemn these wicked services, devised, contrary to God's command, in order to obscure the vlorv of Christ and the righteousness of faith. We have briefly said these things of the Mass in order that 99 all good men in all parts of the world may be able to under- stand that, with the greatest zeal, we maintain the dignity of the Mass, and show its true use, and that we have the most just reasons for dissenting from the adversaries. And we wish to admonish all good men not to aid the adversaries in the profa- nation of the Mass, lest they may burden themselves with complicity in the sin of another. It is a great cause, and a great subject not inferior to the transaction of the prophet Elijah, who condemned the worship of Baal. We have pre- sented a case of such importance with the greatest moderation, and now reply without casting any reproach. But if the ad- versaries will compel us to collect all kinds of abuses of the Mass, the case will not be treated with such forbearance. CHAPTER XIII. Article XXVII. Of Monastic Vows. In the town of Eisenach in Thuringia there was, to our » Parallel Passaoks. — Augsburg Confession, Arts, xvi., xxvii ; Apology, Ait ivi.; Sni.ilLald Articles, Part iii.. Arts, iii., xiv. Cf. Torgau Article.^, xv. Cn. XIIL, Airr. XXVir MONASTIC VOWS. 281 knowledge, a monk, John Hilton,' who thirty years ago was g-j cast by his fraternity into prison, becanse he had protested against certain most notorious abuses. For we have seen liis writings, from which it can be well understood what the nature of his doctrine was. And those who knew him testify that he was a mild old man, and serious indeed, but without moroseness. He predicted many things, some of which have 2 thus far transpired, and others still seem to imjiend, which we do not wish to recite, lest it may be inferred that thev are nar- Tatcd either from hatred toward one or from partiality to an- other. But finally when, either on account of his age or the foulness of the prison, he fell into disease, he sent for the guardian, in order ro tell him of his sickness ; and when the guardian, inflamed with pharisaic hatred, had begun to reprove the man harshly on account of his kind of doctrine which seemed to be injurious to the kitchen; then, passing by the mention of his sickness, he said with a sigh that he had borne these injuries patiently for Christ's sake, since he had indeed neither written nor taught anything which could overthrow the l)osition of the monks, but had only protested again some well- known abuses. "But another one," he said, '^' will come in 3 A. D. 1516, who will destroy you, neither will you be able to resist him." This very opinion concerning the downward ca- reer of the power of the monks, and this number of years, his friends afterwards found also written by him in his Comment- aries,^ which he had left, concerning certain passages of Daniel. But although the issue will teach how much weight should be 4 given to this declaration, yet there are other signs which threaten a change in the power of the monks, that are no less certain than oracles. For it is evident how much hypocrisy, ambition, avarice there is in the monasteries, how much igno- rance and cruelty among all the unlearned, what vanity in their sermons and in devising continually new means of gaining money. And there are other faults, which we do not care about mentioning. Although there once were schools for 5 ' Luther wrote on the margin of liis copy : "I think that this man wa? still alive, or had only recently died, when I was beginning my education at Eisenach. For I remember that my host, Henry Schalden, made men- tion of him compassionately, as though bound in prison. I was moreover fourteen or fifteen years of age. The same Henry Schalden was likewise very intimate with the Minorites, and together with his entire family was almost their captive and slave." Concerning Hilten, seeLcESCHER, Refor- mationsacta , I., p. 148 sq. * Commentar. on the Apocalypse and the text of Daniel, in so far as it agrees with the Apocalypse or supplies it. Some quotations are mad* from this book in Mr.LCH. Adami. Vii(t TJieologorum, p. 2 sq. 8« 282 TITE ArOLOGY OF THE AUGSBURG CONFKSaiON Christian instruction, now they have degenerated as though from a golden to an iron age, or as tlie Platonic cube degene- rates iuto bad harmonies, which Plato says brings destruction. All the most wealthy mona.stcrics suj)port only an idle crowd, which gluttopizes upon the public alms of" the Church. Christ, 6 however, teaches concerning the salt that has lost its savor, that it sliould be cast out and be trodden under foot (Matt. 5 : 13). Wherefore the monks by such morals are singing their own fate [requiem]. And now another sign is added, 7 bejause they are, in m.any places, the iustigators of the death of good men. These murders God undoubtedly will shortly avenge. Nor indeed do we find fault with all ; for we are of 8 the opinion that there are here and there some good men in the monasteries, who judge moderately concerning human and fac- titious services, as some writers call them, and who do not ap- prove of the cruelty which the hypocrites among them exercise. 0-.0 But we are now discussing the kind of doctrine which 9 ' the composers of the Confutation are now defending, and not the question whether vows should be observed. For we hold that lawful vows ought to be observed ; but whether these services merit the remission of sins and justificiition ; whether they are satisfactions for sins ; whether they are equal to baptism ; whether they are the observance of precepts and counsels; whether they are evangelical perfection; whether they have the merits of supererogation ; whether these merits when applied on behalf of others save them ; whether vows made Avith these opinions are lawful ; whether vows are lawful that are undertaken under the pretext of religion, merely for the sake of appetite and idleness ; whether those are truly vows that have been extorted either from the unwilling, or from those who on account of age were not able to judge concerning the kind of life, whom parents or friends thrust into the mon- asteries, that they might be supported at the public expense without the loss of private patrimony; whether vows are law- ful that openly tend to an evil issue, either because on account of weakness they are not observed, or because those who are in these fraternities are compelled to approve and aid the abuses of the Mass, the godless worship of saints, and the counsels to rage against good men concerning such questions as these we are treating. And although we have said very many things in 10 the Confession conceding such vows as even the canons of the popes condemn, nevertheless the adversaries command that all things which we have produced be rejected. For they have used these words. And it is worth while to hear how they pervert, our reasons, and what they adduce to establish their own cause. Accord- ingly we will brielly run over a few of our arguments, and, in Ch. XIII., Art. XXVIL MONASTIC VOWS. 283 [)assing, explain away the sophistry of the adversaries in refer- ence to them. Since, however, this entire case lias been care- fullv and fully treated by Luther in the book to which^ he irave the title' Pe Votis Jfonasticis, we wish here to consider that book as repeated. First, it is very certain that a vow is not lawful, by which he ii who vows thinks that he merits the remission of sins before n-o God, or makes satisfaction before God for sins. For this opinion is a manifest insult to the Gospel, which teaches that tlie remission of sins is freely granted us for Christ's sak(^, as has been said above at some length. Therefore we have cor- rectl 7 quoted the declaration of Paul to the Galatians (Gal. 5:4): " Christ is become of no effect unto you, whosoever of you are ju>titied by the Law; ye are fallen from grace." Those who seek the remission of sins, not by faith in Christ, but by mo- nastic works, detract from the honor of Christ, and crucify Christ afresh. But hear, hear how the comjwsers of the Con- futation escape in this place ! They explain this passage of 12 Paul onlv concerning the Law of ;Moses, and they add that tlie monks observe all things for Christ's sake, and endeavor to live the nearer the Gospel in order to merit eternal life. And they add a horrible peroration in these Avords : "Wherefore those thincrs are wicked that are here alleged against monasticism." O Christ, how long wilt thou bear these reproaches with which 13 our enemies treat thy Gospel ? We have said in the Confession^ that the remission of sins is received freely for Christ's sake through faith. If this is not the very voice of the Gospel, if it is not the judgment of the eternal Father, which thou who art in the bosom of the Father hast revealed to the world, we are justlv blamed. But thy death is a witness, thy resurrec- tion is a 'witness, the Holy Ghost is a witness, thy entire Church is a witness, that it is truly the judgment of the Gospel that we obtain remission of sins, not on account of our merits, but on account of thee, through faith. When Paul denies that, by the Law of Moses, men merit i^ the remission of sins, much more does he Avithdraw this praise from human traditions; and this (Col. 2 : 16) clearly testifies. If the Law of Moses, which was divinely revealed, did not merit the remission of sins, how much less do these silly ob- servances [monasticism, rosaries, etc.], differing from the civil custom of life, merit the remission of sins! The adversaries feign that Paul abolishes the Law of Moses, tj and that Christ succeeds in such a way that he does not freely o-rant the remission of sins, but on accoimt of the works of other lav;s, if any are now devised. By this g'.xlle-:« and fa- ^ Augrsburg Confession, iv., vi., xii. 284 Tin-: APOLOGY OF THE AUGSBURG CONFESSION. n-.^ natical imagination, they bury the benefit of Christ. Then 16 they feign that among those who observe this Ijaw of Clirist, the monks oi)serve it more rigidly than others, on ac- count of the hypocrisy of poverty, obedience and chastity, since indeed all things are full of dissembling. In the greatest abundance of all things they boast of poverty. Although no class of men has greater license than the monks, they bo:ist of obedience. Of celibacy we do not like to speak ; how pure this is in most of those who desire to be continent, Gerson indicates. And how many of thera desire to be continent? Of course, by this dissimulation, the monks live more strictly 17 in accordance with the Gospel ! Christ has not succeeded Moses in such a way as on account of our works to remit sins, but so as to set his own merits and his own propitiation on our behalf over against God's wrath, that we may be freely for- given. He who, indeed, in addition to Christ's propitiation, opposes his own merits to God's wrath, and on account of his own merits endeavors to obtain the remission of sins, whether he present the works of the Mosaic Law, or of the Decalogue, or of the rule of Benedict, or of the rule of Augustine, or of other rules, annuls the promise of Christ, has cast aioay Christ, and has fallen from grace. This is the belief of Paul. But, behold, most clement Eniperor Charles, behold, ye lii princes, behold, all ye ranks, how great is the impudence of the adversaries ! Although we have cited the declaration of Paul to this effect, they have written : " Wicked are those things that are here cited against monasticisra." But what is more certain 19 than that men obtain the remission of sins by faith for Christ's sake? And these wretches dare to call this a wicked opinion ! We do not at all doul>t that if you had been admonished of this passage, you would have taken care that such blasphemy be removed from the Confutation. But since above it has been fully shown that the opinion is 20 wicked, that we obtain the remission of sins on account of our works, we will be briefer on this topic. For the prudent reader will easily be able to reason thence that we do not merit the n-,(- remission of sins by monastic works. Therefore this blas- phemy also is in no way to be endured which is read in Thomas, that " the monastic profession is equal to baptism."* It is madness to make human tradition, which has neither God'a coramana nor promise, equal to the ordinance of Christ, which has both the command and promise of Gotl, which contains the covenant of grace and of eternal life. Secondly. Obedience, poverty and celibacy, if nevertheless the 21 latter be not impure, are, as exercises, adiaphora. And, for this ^ C'f. Siialcald Articles, Art. xiv., p. y.'Jo. Ch. XIII., Art. XXVII. MONASTIC VOWS. 284 reason, the saints can use these without impiety, just as Bernard, Franciscus and other holy men used them. And they used them on account of bodily advantage, that they might have more leisure to teach and to perform other godly offices, and not that the works themselves are, by themselves, works that justify or merit eternal life. Finally, they belong to the class of which Paul says (1 Tim. 4:8): " Bodily exercise profiteth little." And it is credible that in some places there are also 2 at present good men, who exercise the ministry of the Word, who use these observances without wicked opinions [without hypocrisy and with the understanding that they do not regard their monasticism as holiness]. But to hold that these observ- 23 ances are services, on account of which they are accounted just before God, and through which they merit eternal life, conflicts with the Gospel concerning the righteousness of faith, which loaches that for Christ's sake righteousness and eternal life are granted us. It conflicts also with the saying of Christ (Matt. 15:9): "In vain do they worship me, teaching for doctrines the commandments of men." It conflicts also with this state- ment (Rom. 14 : 23) : " Whatsoever is not of faith, is sin." But how can they affirm that they are services which God ap- proves as righteousness before him, when they have no testi- mony of God's Word ? But look at the impudence of the adversaries ! They not 24 only teach that these observances arc justifying services, but they add that these services are more perfect, i. e. meriting more the remission of sins and justification, than do other kinds of life [that they are states of perfection, i. e. holier and higher states than the rest, such as marriage, rulerslup]. And here many false and pernicious opinions concur. They imag- ine that they observe precepts and counsels. Afterwards liberal men, when they dream that they have the merits of superero- gation, sell these to others. All these things are full of phar-2i> g-o isaic vanity. For it is the height of impiety to hold that they sati.sfy the Decalogue in such a way that merits re- main, while such precepts as these are accusing all tlie saints : "Thou shalt love the Lord thy God with all thine heart" (Deut. 6 : 5). Likewise : " Thou shalt not covet " (Rom. 7 : 7). [For as the First Commandment of God (" Thou shalt love the Ix)rd thy God with all thy heart and with all thy soul and with all thy mind ") is higher than a man upon earth can compre- hend, as it is the highest tlieoiogy, from which all the prophets and all the apostles have drawn as from a spring their l)est and highest doctrines; vta, as it i< such an exalted commandment, according to which alone nil divine servi(>e, all honor to God, everv otfering, all tlinnk,-<:i\ing in heaven and U])on earth, must be regiilateh I have not the commission or command of God.] TJiirdly. In monastic vows chastity is promised. We have 51 said above, however, concerning the marriage of priests, that the law of nature in men cannot be removed by vows or en- actments.* And as all do not have the gift of continence, many because of weakness are unsuccessfully continent. Xeith- 900 er indeed can anv vows or anv enactments abolish the com- mand of the Holy Ghost (1 Cor. 7:2): "To avoid forni- cation, let every man have his own wife." Wherefore this vow is not lawful in those who do not have the gift of cc uti- nence, but who are polluted on account of weakness. Con- 52 cerning this entire topic enough has been said above, in regard to which indeed it is wonderful, since the dangers and scandals are occurring before the eyes, that the adversaries still defend their traditions contrary to the manifest command of God. Neither does the voice of Christ move them, who chides the Pharisees (Matt. 23 : 13 sq.), who made traditions contrary to God's command. Fourthly. Those who live in monasteries are released from 53 their vows by such godless ceremonies,' as of the Mass applied on behalf of the dead for the sake of gain ; the worship of saints, in which the fault is twofold, both that the saints are put in Christ's place and that they are wickedly worshipped, just as the Dominicans invented the rosary of the Blessed » Luther adds : " /. e. Suffer with me." * Luther on margin : " Yea, it does not belong to all ; because on ac- count of Christ, it is public." * Luther on margin : " No." * Cf. Apology xxiii., ? 7 sq., p. 237. ' /. c. The fact that these godless services are maintained releases all godly men from the obligations they may have formerly made to devote themselves to a monastic life. Cf. last sentence, I 58. 292 THE APOL()(n' OF THE AUGSBURG CONFESSION. Virgin, which is mere idle talk, not less foolish than it is wicked, and nourishes the most vain presumption. Then, too, these very impieties are applied only for the sake of gain. Likewise,' they neither hear nor teach the Gospel concerning 54 the free remission of sins for Christ's sake, concerning the ri<'-hteousness of faith, concerning true repentance, concerning works which have God's command. But they are occupied either in philosophic discussions or in the handing down of ceremonies that obscure Christ. We will not here speak of the entire service of ceremonies, 55 of the lessons, singing and similar things which could be toler- ated if they would be regarded as exercises, after the manner of lessons in the schools [and preaching], whose design is to teach the hearers, and, while teaching, to move some to fear or faith. But now they feign that these ceremonies are services of God, which merit the remission of sins for themselves and for others. For on this account they increase these ceremonies. But if they would undertake them in order to teach and exhort the hearers, brief and select lessons would be of more profit than these infinite babblings. Thus the entire monastic life is 56 full of hypocrisy and false opinions [against the first and second commandments, against Christ]. To all these this danger also is added, that those who are in these fraternities are com- ])elled to assent to those persecuting the truth. There are, therefore, many important and forcible reasons which free good men from the obligation to this kind of life. poq Lastly, the canons themselves release many, who either 57 without judgment [before they have attained a proper age] have made vows when enticed by the arts of the monks, or have made vows mider compulsion by friends. Such vows not even the canons declare to be vows. From all these considera- tions it is apparent that there are very many reasons which teach that monastic vows such as have hitherto been made are not vows; and for this reason a sphere of life full of hypoc- risy and false opinions can be safely deserted. Here they present an olyection derived from the Law con- si cerning the'iSazarite (Num. 6 : 2 sq.). But the Nazarites did not take upon themselves their vows, with the opinions which, we have hitherto said, we censure in the vows of the monks„ The rite of the Nazarites was an exercise [a bodily exercise with fasting and certain kinds of food] or declaration of faith before men, and did not merit the remission of sins before God, did not justify before God. [For they sought this elsewhere, viz. in the promise of the blessed S&'d.] Again, just as circumcision or the slaying of victims would not be a service of God now, so the rite of the Nazarites ought not to be presented now as a service, but it ought to be judged simply Ch. XriL, Akt. XXVII. .MONASTIC vows. 293 as an adiaphoron. It is not riglit to compare monasticism, de- vised, without God's Word, as a service wliich siiould merit the remission of sins and justification, with the rite of the Nuzarites, which had God's Word, and was not delivered for the purpose of meriting the remission of sins,' but to be an outward exercise, just as other ceremonies of the Law. The same can be said concerning other ceremonies prescribed in the Law. The Rechabites^ also are cited, who did not have any posses- 59 sions, and did not drink wine, as Jeremiah writes (ch. 35 : G sq.).^ Yea truly, the example of the E-echabites accords beau- tifully with our monks, whose monasteries excel the palaces of kings, and who live most sumptuously! And tiie Kecliab- ites, in their poverty of all tilings, were nevertheless married. Our monks, although abounding in all voluptuousness, profess celibacy. 90^ Besides examples ought to be interpreted according to 60 the rule, i. e. according to certain and clear passages of Scripture, not contrary to the rule or contrary to the Scriptures. It id very certain, however, that our observances do not merit 61 the remission of sins or justification. Wherefore when the Rechal)ite3 are praised, it is necessary that these have observed their custom, not for the purpose of believing that by this they merited remission of sins, or that the work is itself a justify- ing service, or one on account of which they obtained eternal life, instead of, by God's mercy, for the sake of the promised Seed. But because they had the command of their parents their obedience is praised,'* concerning which there is the com- mandment of God : " Honor thy father and mother." Then too the custom had a particular purpose : Because they 62 were foreigners, not Israelites, it is apparent that their father wished to distinguish them by certain marks from their own people, so that they might not relapse into the impiety of their peo])le. He wished by these marks to admonish them of the doctrine of faith and immortality. Sucii an end is lawful. But 63 far diti'erent ends for monasticism are taught. They feign that the works of monasticism are a service, they feign that they merit the remission of fins and justification. The example of the Rechabites is therefore unlike monasticism ; to omit here other evils which inhere in monasticism at present. They cite also from 1 Tim. 5 : 11 sqq. concerning widows, 64 ' Luther added: " And it was temporal ; and then too neither unmarried nor poor, nor obedient." 'Luther on margin: ' Neither were these unmarried or obedient or poor, as the monks." Cf. 2 Kings 10: 15. * See Jer. 35 : 18, 19. 294 THE APOLOGY OF THE AUGSBURG CONFESSION. who, as they served the Chiircli, were supported at the publiii expense, where it is said : " They will marry, having damna- tion, because they have cast off their first faith." First let us 65 suppose that the apostle is here speaking of vows ; still this passage will not favor monastic vows, which are made concern- ing godless services, and in the opinion that they merit the re- mission of sins and justification. For Paul, with his entire voice, condemns all services, all laws, all works, if they be ob- served in order to merit the remission of sins, or that, on account of them, instead of through mercy on account of Christ, we ob- tain remission of sins. On this account it was necessary for the vows of widows, if there were any, to be unlike monastic vows, nor Besides if the adversaries do not cease to misapply the 66 passage to vows, the prohibition that no widow be selected who is less than sixty years (1 Tim. 5 : 9) must be misapplied in the same way. Thus vows made i)efore this age will be of no account. But the Church did not yet know these vows. 67 Therefore Paul condemns widows, not because they marry, for he commands the younger to marry; but because, when siqj- ported at the public expense, they became wanton, and on this account cast otf faith. ^ He calls this " first faith," clearly not of a monastic vow, but of Christianity [of their baptism, their Christian duty, their Christianity]. And in this way he re- ceives faith in the same chapter (v. 8) : " If any one provide not for his own, and specially for those of his own house, he hath denied the faith." For he speaks otherwise of faith than the 68 sophists. He does not ascribe faith to those who have mortal sin. He accordingly says that those cast otf faith who do not care for their relatives. And in the same way he says that wanton women cast off faith. We have recounted some of our reasons, and, in passing, have 69 explained away the objections urged by the adversaries, xind we have collected these matters, not only on account of the ad- versaries, but much more on account of godly minds, that they may have in view the reasons why they ought to disapprove of hypocrisy and fictitious monastic services, all of which indeed this one voice of Christ annuls, when it says (Matt. 15:9): " In vain they do worship me, teaching for doctrines the com- mandments of men." Wherefore the vows themselves and the observance of meats, lessons, chants, vestments, sandals, girdles, ire useless services iu God's sight. And all godly minds should certainly know that the opinion is pharisaic and condemned ' Luther on margin: "Perhaps they relapsed into Judaism, since they could not find in the Church one who was willing or able to marry then» • and the Jews gladly married them from hatred to Christ." Ch. XIV., Art. XXV'III. ECCLESIASTICAL POWER. 295 that these observances merit the remission of sins ; that on ac- count of them we are accounted righteous ; that on account of tlicm, and not through mercy on account of Christ, we obtain eternal life. And tiie holy men who have lived in these kinds 70 of life must necessarily have learned, confidence in such ob- servance having been rejected, that they had the remission of sins freely; that for Christ's sake through mercy they would obtain eternal life, and not for the sake of these services [there- fore godly persons Avho were saved and continued to live in monastic life had finally to come to this, viz. that they despaired of their monastic life, despised all their works as dung, con- demned all their hypocritical service of God, and held fast to tl)e promise of grace in Christ, as in the example of St. Ber- nard, saying, Perdite v/xi, I have lived in a sinful way] ; be- cause God only approves services instituted by his Word, which services avail when used in faith. CHAPTER XIV. 286 Article XXYIII. Of Ecclesiastical Power. Here the adversaries vociferate violently concerning the i privileges and immunities of the ecclesiastical estate, and they add the peroration : " All things are vain which we presented in the present article against the immunity of the churches and priests." This is mere calumny; for in this article we have 2 disputed concerning other things. Besides we have frequently testified that we do not find fault with political ordinances, and the gifts and privileges granted by princes. But would that the adversaries would hear, on the other 3 hand, the complaints of the churches and of godly minds ! The adversaries courao-eouslv guard their own diijnities and wealth ; meanwhile, they neglect the condition of the churches ; they do not care that the churclies be rightly taught, and that the .sacraments be rightly administered. To the priesthood they admit all kinds of persons without distinction. After- wards they impose intolerable burdens ; as though they were de- lighted wath the destruction of others, they demand that their traditions be observed far more accurately than the Gospel. Now in the most important and difficult controversies, concern- 4 ing which the people urgently desire to be taught, in order that Parallel Passages. — Augsburg Confession, Art. xxviii. ; Apology, Art. xvi. ; Smalcald Articles, Appendix, Of the Power and Primacy of the Pope ; Small Catechism, I'reface ; Formula of Concord, Epitome, x. : 7 ; Sol. Dec, r.:9. 296 THE APOLOGY OF THE AUGSEURG CONFESSION. they may have something certain which they may follow, they do not release the minds which doubt most severely tortures; they only call to arms. Besides in manifest subjects they pre- sent decrees written in blood, which threaten horrible punish- ments to men unless they act clearly contrary to God's com- mand. Here, on the other hand, you ought to see the tears 5 of the poor, and hear the pitiable complaints of many good men, which God undoubtedly considers and regards, to whom at the same time you will render an account for your steward- ship. But although in the Confession we have on this article em- 6 braced various topics, the adversaries make no reply, except that the bishops have the power of rule and coercive correc- tion, in order to direct their subjects to the goal of eternal blessedness ; and that, for the power of ruling, there is required the power to judge, to define, to distinguish and tix those OQ- things which are serviceable or conduce to the end that has been before mentioned. These are the words of the Con- futation, in which the adversaries teach us that the bishops have the authority to frame laws [without the authority of the Gospel] useful for obtaining eternal life. The controversy is concerning this article. But we must retain in the Church this doctrine, viz. that we 7 receive the remission of sins freely for Christ's sake by faith. We must also retain this doctrine, viz. that human traditions are useless services, and therefore neither sin nor righteousness should be placed in meat, drink, clothing and like things, the use of which Christ wished to be left free, since he says (Matt. 15:11): "Not that which goeth into the mouth detileth the man ;" and Paul (Rom. 14:17): "The kingdom of God is not meat and drink." Therefore the bishops have no right to 8 frame traditions in addition to the Gospel, that they may merit the remission of sins, that they may be services for God to ap- prove iis righteousness, and which burden consciences, as though it were a sin to omit them. All this is taught espe- cially by a passage in Acts (15:9 sqq.), where the apostles say [Peter says] that hearts are purified by faith. And then they prohibit the imposing of a yoke, and show how great the dan- ger is, and enlarge upon the sin of those who burden the Church. " Why tempt ye God?" they say. By this thunder- bolt our adversaries are in no way terrified, who defend by violence traditions and godless opinions. For above they have also condemned Article XV., in which 9 we have stated that traditions do not merit the remission of sins, and they here say that traditions conduce to eternal life. Do they merit the remission of sins ? Are they services which God approves as righteousness? do the}' quicken hearts? Paul la Ch. XIV., Art. XXVIII. ECCLESIASTICAL POWER. 297 to_ the Colossians (2 : 20 sqq.) says that traditions do not profit with resj)ect to eternal righteousness and eternal life ; for the reason that food, drink, clothing and the like are things " that perish with the using." But eternal life is wrought in the heart by eternal things, i. e. by the Word of God and the Holy Ghost. Therefore let the adversaries explain how tradi- tions conduce to eternal life. Since, however, the Gospel clearly testifies that traditions ii 288 ^^^^^ ^^^ *o ^^ imposed upon the Church in order to merit tlie remission of sins ; in order to be services which God shall approve as righteousness ; in order to burden con- sciences, so that it may be judged that to omit them is a sin, the adversaries will never be able to show that the bishops have the power to institute such services. Besides, we have declared in the Confession* what power la the Gospel ascribes to bishops. Those who are now bishops do not perform the duties of bishops according to the Gospel ; ultliough indeed they may be bishops according to canonical polity, which we do not censure. But we are speakini!; of a 13 bishop according to the Gospel. And the ancient division of power into " power of the order" and "power of jurisdiction " is pleasing to us. _ Therefore the bishop has the power of the order, i. e. the ministry of the Word and sacraments ; he has also the power of jurisdiction, L e. the authority to excommu- nicate those guilty of open crimes, and again to absolve them if they are converted and seek absolution. Nor indeed have 14 they power tyrannical, i. e. without law; or regal, i. e. above law ; but they have a fixed command and a fixed Word of God, according to which they ought to teach, and according to which they ought to exercise their jurisdiction. Wherefore, even though they should have some jurisdiction, it does not follow that they are able to institute new services. For services per- tain in no way to jurisdiction. And they have the Word, they have the comman(l, how far they ought to exercise jurisdiction, viz. if any one would do anything contrary to that Word which they have received from Christ. Although in the Confession^ we also have added how far it 15 is lawlul for them to frame traditions, viz. not as necessary ser- vices, but so that there may be order in the Church, for the sake of tranquillity. And these traditions ought not to cast snares upon consciences, as though to enjoin necessary services; as Paul teaches when he says (Gal. 5 : 1) : " Stand fast, there- fore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage." The use of 16 such ordinances ought therefore to be left free; provided that ' Augsburg Confession, xxviii. 5-12. » Jbid., xxviiL : I 3. 38 298 THE APOLOGY OF THE AUGSBURG CONFESSION. scandals be avoided ; and that they be not judged to be neces- sary services; just as the apostles themselves ordained [for the sake of good discipline] very many things which have been changed vnth time. Neither did they hand them down in such a way that it would not be permitted to change them. For OQQ t^^^y ^^^ °o^ dissent from their own writings, in which they greatly labor, lest the opinion that human rites are neces- sary services may destroy the Churcii. This is the simple mode of interpreting traditions, viz. thai 17 we understand them not as necessary services, and nevertheless, for the sake of avoiding scandals, we should observe them in proper place. And thus many learned and great men in the Church have held. Nor do we see what can be opposed to this. For it is certain that the expression (Luke 10: 16): 18 " He that heareth you, heareth me," does not speak of tradi- tions, but is most effective against traditions. For it is not a mandatum cum libera (a bestowal of unlimited authority), as they call it, but it is a cautio de redo (the giving of security for a trust) with respect to a particular charge [not a free, unlimited order and power, but a limited order, viz. not to preach their own word, but God's Word and the Gospel], i. e. the approval given to the apostles, that we believe them concerning the word of another, and not concerning their own word. For Christ wishes to assure us as to how necessary it would be to know that the Word, delivered by men, is efficiicious, and that no other word from heaven ought to be sought. " He that heareth you, 19 heareth me," cannot be received of traditions. For Christ re- quires that they teach in such a way that he himself be heard, because he says : " He heareth me." Therefore he wishes his own voice, his own Word, to be heard, not human traditions. Thus a saying which is most especially in our favor, and con- tains the most important consolation and doctrine, these stupid men pervert to the most trifling matters, the distinctions of food, vestments and the like. They quote also Heb. 13:17: "Obey them that have these rule over vou." This p.issage requires obedience to the Gospel. For it does not establisli a dominion for the bishops apart from the Gospel. Neither should the bishops frame traditions con- trary to the Gospel, or interpret their traditions contrary to the Gospel. And when they do this, obedience is prohibited, ac- cording to Gal. 1:9: "If any man preach any other gospel, let him be accursed." oqn ^^e make the same reply to Matt. 23 : 3 : " Whatsoever 21 they bid you observe, that observe," because evidently a universal command is not given that we should receive all things [even contrary to God's command and Word], since Scripture elsewhere (Acts 5 : 29) bids us obey God rather than CH.XrV., Art. XXVIII. ECCLESIASTICAL POWEE. 299 men. When, therefore, they teach wicked thins^, they are not to be heard. But these are wicked things, viz. that human tra- ditions are services of God, that they are necessary services, that they merit the remission of sins and eternal life. They present, as an objection, the public scandals and com- 22 motions which have arisen from the pretext of our doctrine. To these we briefly reply. If alP the scandals be brought to- 23 gether, still the one article concerning the remission of sins, that for Christ's sake through faith we freely obtain the remis- sion of sins, brings so much good as to hide all evils. And 24. this, in the beginning, gained for Luther not f nly our favor, but that also of many who are now contending against us. " For former favor ceases, ard mort^ils are forgetful," says Pindar. Nevertheless^ we neither desire to desert truth * Var. and Germ., which have greatly amplified the remaining sections (although they do not agree in the order of the sentences), continue thus: "/ra the first place, it is evidemcvthat by the blessing of God our princes have an obedient people in tkairjlQiQ^inions. And this very kind of doc- trine which we follow increase^_re&pect for them, because it honors the authority of magistrates withthe^mosKample praises. This matter also is of very great service inM^eserving;^ tranquillity. Secondly, if all the scandals be brought togetUOT^' [Germ. : And althoxigh it may not be otherwise than that, as is cusidxnary make world, offences have happened through wicked and imprudent peopl^^ /(M the devil causes such offences, in order to disgrace the Gospel], "yet {he ^yp articles, viz. the one that we obtain the remis- sion of sins freely Kif3^'"^st'^ sake through faith, and that we are ac- counted righteous for (Slirist's sake by faith, and the other, that the laws of the magistrate and itie entire government are divine ordinances which the Christian ought/trt use in a holy way, have so much good connected with them that they hide all inconveniences." Then Var. alone: "For alarmed consciences can have no firm consolation against God's wrath unless the former article be known. The latter article greatly protects the tranquillity of states. Besides, with what pernicious opinions both kinds of doctrine were suppressed previous to this time no one is ignorant, and the books of the adversaries testify, who nowhere make mention of faith wher. they speak of the remission of sins, nowhere teach of the worth o livil matters, nowhere teach how the Gospel communicates eternal right- eousness, and in the mean time wishes us in our bodily life to use political laws and customs. The declaration of these matters in the beginning gained favor for Luther, not only with us, but also with many who now most atrociously," etc. * In Ed. Var. these words follow : " If any tumults have already arisen, tbe guilt can justly be charged upon the adversaries, who first excited a &»hism and scattered the churches by the unjust condemnation of Luther. S nd now they exercise wonderful cruelty towards good men, and tho-te 300 THE AP0L0C;Y OF THE AL'GSBUKG CONFESSION. that is necessary to the Church, nor can we assent to the adver- saries in condemning it. "For we ouglit to obey God rather 25 than men." Those who in the beginning condemned manifest truth, and are now persecuting it with the greatest cruelty, will give an account for the schism that has been occasioned. Then,' teaching godly things. They excite the minds of men also in other ways, which we are not disposed to recount here. Nor are we so hard-hearted, and so without feeling, that public offences in no way disturb us. But we remember that it lias been said by Christ : * Blessed is he whosoever shall not be offended in me ' (Matt. 11 : 6). For the devil tries both to suppress and to mar the Gospel in infinite ways. In some places he inflames ty- rants against those who confess the Gospel, in other places he excites wars, in other places seditions, in other places heresies, in order to render this kind of doctrine hateful, because it seems to afford occasion for such movements. And indeed it is easier for prudent men to pay no attention to their own dangers than to these scandals of public commotions. But it is necessary for the Christian's mind to be fortified against these also, lest on account of them he may cast away the Word of God." Germ, has treated this passage thus : "But as to the want of unity and the dissension in the Church, it is well known how these matters first happened, and who have given occasion for the separation ; namely, the venders of indulgences, who with- out shame preached intolerable lies, and afterwards condemned Luther for not Justifying these lies, and in addition continued to excite more controversies, so that Luther was induced to attack many other errors. But inasmuch as our opponents would not suffer the truth, and besides attempted to promote manifest errors by force, it is easy to judge who is guilty of the schism. Indeed all the world, all ivisdom and all potver, should yield to Christ and his holy Word. But the devil is the enemy of God, and he therefore arrays all his power against Christ, to extinguish and suppress the Gospel. Therefore the devil with his members, who sets himself against God's Word, is the cause of the dissension and want of unity." ' Var. (and Germ., but the latter less copiously) : " But although the CLmparison does not delight us, nevertheless because the adversaries bur- den us with this charge, the vices of their own men are not to be dissem- bled [Germ. : If we were to narrate also the offences of the opponents, .... it would be a very terrible list^. How much evil there is with the adver- saries in the sacrilegious profanation of the masses! how much disgrace is connected with their celibacy ! The worship of the saints is with them full of manifest idolatry. Is there no offence in the ambition of the pc pes, who for more than four hundred years have been waging war with our emperors, mostly in Italy, sometimes even in Germany, where they have arrayed against one another, son and father, kindred and citizens? But if the causes for these wars be sought, nothing will be found worthy of the popes : for we will speak very moderately." [Germ, plainly : How the popes strove only hoio they might themselves become emperors, and subdue all Italy to themselves/] " How great an evil it is that in ordaining priests they do not choose such as are fitl What evil in the sale of benefits I Ch. XIV., Art. XXVIII. ECCLESIASTICAL POWER. 301 too, are there no scandals among the adversaries? How much 26 evil is there in the sacrilegious profanation of the Mass ap- plied to gain ! how groat disgrace in celibacy ! But let us omit a comparison. According to the circumstances we have made this repl/ to the Confutation. Now* we leave it to the 27 Again, is there no fault in their dangerous dispensations? But even these fault-s could be forgiven them if they nevertheless would preserve pure doctrine in the churches. But how this is contaminated by impious opin- ions and traditions the writings of the canonists attest, as also the books of the theologians, full of profane discussions which in part are useless to piety, and in part even dissent from the Gospel. Again, they trifle in the interpretation of Scripture and fabricate whatever they please. This con- fusion of doctrine is the chief offence, and is especially dangerous, con- cerning which particularly John complains in the Apocalypse when he describes the realm of the Pope. When we come to the superstitions of the monks, which were infinite, what shall we say? How many pernicious offences are there ! What sort of application of merits was it when a hood was put upon a corpse, etc. ? Moreover is there no offence in their endeavor at the present time to suppress the manifest truth of the Gospel, in their cruel slaughter of good men who teach what is godly, in their for- bidding doubting consciences to be healed when their circumstances have been made known, in their exhorting kings to cruel robbery? Verily these are to be judged not as offences, but as truly Karopd^fiara [right actions] of the Pope I Nor indeed do we care about amplifying anything in proportion to the magnitude of the subjects involved, lest some one may tliink that we are delighted by this relation which the writers of the Confutation have forced from us against our will. For this cause ought to be judged not from the character of men, or from fortune, but from the Word of God. which we earnestly desire that all who would consult pro- nounce judgment in these controversies. But here we must say again what we have already said frequently : We are very desirous of public harmony and peace, which it is certainly becoming that Christians should cherish among one another to as great an extent as possible. Again we unwill- ingly differ with the Emperor, whom we revere not only on account of the exalted rank of government, but also on account of the truly heroic vir- tues with which we have known him to be endowed " [Germ, omits what is said concerning the Emperor]. " But the adversaries do not permit us to unite harmoniously unless with the condition that we assent to those con- demning the truth of the Gospel that is manifest and is necessary to the Church. This we cannot do. For ' we ought to obey God, rather than men.' Wherefore the adversaries, who by a new and unusual cruelty are scattering the churches, will render to God an account of the schism. Nor is there any doubt that this cruelty will produce some change in pub- lic affairs. According to the circumstances we have made this reply," etc (§26). • Var continues : " And we leave to all godly men the decision as tc .302 THE APOLOGY OF THE AUGSBURG CONFESSION. judgment of all the godly whether the adversaries have been right in boasting that they have actually refuted our Confes- sion from the Scriptures. which of the two parties believes aright And we offer to declare more fuJly our opinion concerning each topic, in case it be anywhere desired." PABT IV. THE SMALCALD ARTICLES, THE SMALCALD ARTICLES. OOI^TEiS'TS. PREFACE OF DR. [MARTIN LUTHER. PART FIRST. L-IV. OF THE TRINITY AJS'D THE PERSON OF CHRIST. PART SECOND. OF THE AETICLES CONCERNIXG THE OFFICE AND WORK OF JESUS CHRIST, OR OUR REDE:MPTI0N. L OF THE MERIT OF CHRIST, AND THE RIGHTEOUSNESS OF FAITH. XL OF THE MASS.— APPENDIX : OF THE INVOCATION OF SAINTS. TTT. OF CHAPTERS AND CLOISTERS. IV. OF THE PAPACY. PART THIRD. ARTICLES CONCERNING WHICH WE ARE ABLE TO TREAT. L OF SIN. IL OF THE LAW. ^ HI. OF REPENTANCE. A. Of True Repentajtce. B. Op the False RerEiiTAifCE of thi! PAPrara. rV. OF THE GOSPEL. V. OF BAPTISM. VL OF THE SACRAMENT OF THE ALTAK Vn. OF THE KEY& 39 M» 306 THE SxMALCALD ARTICLE-;. VIIL OF CONFESSION. IX. OF EXCOMMUNICATION. X. OF ORDINATION AND THE CALL. XL OF THE MARRIAGE OF PRIESTa Xn. OF THE CHURCH. XHL WHEN MAN IS JUSTIFIED BEFORE GOD, AND OF GOOD WORKS. XrV. OF MONASTIC VOWS. XV. OF HUMA_N TRADITIONS APPENDIX. TEEATISE CONCERNING THE POWER AND PEIMAOY OF THE POPE. L OF THE FICTITIOUS AUTHORITY OF THE POPE, n. OF THE POWER AND JURISDICTION OF BISHOPa THE SMALCALD ARTICLES. ARTICLES OF CHRISTIAN DOCTRINE, WHICH WERE TO HAVE BEEN PRESENTED ON OUR PART TO THE COUNCIL, IF ANY HAD BEEN ASSEMBLED AT MANTUA OR ELSEWHERE, INDICATING WHAT WE COULD RECEIVE OR GRANT, AND WHAT WE COULD NOT. WRITTEN BY DR. MARTIN LUTHER IN THE YEAR MDXXXVIL 295 Preface of Dr. Martin Luther. When Pope Paul III. convoked a Council last yeai to as- 1 serable at Mantua about Whitsuntide, and afterwards transferred it from Mantua, so that it is not yet clear where he vnll or can fix it ; and we on our part had reason to expect that we would either be summoned also to the Council or be condemned un- sumraoned ; I was directed to compose and collect the articles of our doctrine, in case there should be any deliberation as to what and how far we could yield to the Papists, and upon what we intended finally to persevere and abide. I have accordingly collected these articles and presented a them to our side. They have also been accepted and unani- mously confessed by those with us, and it has been resolved that in case the Pope with his adherents should ever be so bold as seriously and in good faith, without lying and cheating, to hold a truly free Christian Council (as indeed he would be in duty bound to do), they be publicly presented, and express the Confession of our faith. But since the Romish court is so dreadfully afraid of a free 3 Christian Council, and shuns the light so shamefully, that it has removed, even from those who are on its side, the hope that it will permit a free Council, and much less itself hold it, whereat, as is just, they are greatly offended and have on that account no little trouble, since they notice thereby that the Pope prefers to see all Christendom lost, and all souls damned, rather than that either he or his adherents be reformed 807 308 THE SxMALCALD ARTICLES. even a little, and permit a limit to be fixed to their tyranny; I have, nevertheless, determined to bring these articles to hVht through the public press, so that should I die before there would be a Council (as I fully expect and hope, because the knaves by fleeing the light and shunning the day take such wretched pains to delay and hinder the Council), they who live on/, and remain after me may thereby have my testimony and confession to produce, concerning the Confession which I had before published, whereby up to this time I still abide, and, by God's grace, will abide. For what shall I say ? How shall I complain ? I am still 4 in life, am writing, preaching and lecturing daily; and yet there are spiteful men, not only among the adversaries, but also false brethren that profess to be on our side, who attempt to represent my writings and doctrine directly contrary to myself, and compel me to hear and see it, although they know well that I teach otherwise, and who wish to adorn their venom with my labor, and under ray name to mislead the poor people. How will such occurrences continually increase after my deathi Yea, it is but just that I should reply to everything while I 5 am still living. But, on the other hand, how can I alone stop all the mouths of the devil ? Especially of those (as they all are embittered) who will not hear or notice what we write, but solely exercise themselves with all diligence how they may most shamefully pervert and corrupt our word in every letter. These I let the devil answer, or at last God's wrath, as they de- serve. I often think of the good Gerson, who doubts whether 6 anything good should be published. If it be not done, many Bouls are neglected who could be delivered ; but if it be done, tlie devil is there, with malignant, villainous tongues without number which envenom and pervert everything, so that the fruit is still prevented. Yet what they gain thereby is mani- 7 fest. For seeing that they have lied so shamefully against us, and by means of lies wish to retain the people, God has con- stantly advanced his work, and been ever making their assem- bly less and ours greater, and by their lies they have been and still continue to be brought to shame. I must tell a story. There was a doctoi** sent here to "Witten-8 berg from France, who said publicly before us that his king was sure, and more than sure, that among us there is no Church, no magistrate, no marriage, but all live promiscuously as cattle, and each one does as he will. Say now, how will 9 those who by their writings have represented 'such gross lies to ' Dr. Gervasius Waim, Professor at Sorbonne, sent in 1531 from the king of France to the elector of Saxony. — De Wette's Luther's Letters, T. 52 , Seckendorfs Hi'story, iii. 145 ; Melanchthon'a Letters, C. E.. ii. : 51 7 PREFACE OF DR. MARTI2s LUTHER. 309 the king and to other countries as the pure trutli, look at us on that day before the judgment-scat of Christ? Christ, the Lord nn-j and Judge of us all, knows well that they lie and have lied, whose sentence they must again hear; that I know certainly. God convert those who can be converted to repent- ance! To the rest it will be said, Woe, and. alas! eternally. But to return to the subject. I sincerely desire to see a truly i Christian Council, whereby yet many matters and persons \>v.iild be helped. Not tliat we need it, for our churches are now, thrnuijh God's (jrace, so illumined and cared for bv the pure W^ord and right use of the sacraments, by knowledge of the various callings and of right works, that we on our part ask for no Council, and on such points have nothing better to hope or expect from a Council ; but because we see in the bish- oprics everywhere so many parishes vacant and desolate that -Mie's heart would break. And yet neither the bishops nor ■•^nons care how the poor people live or die, for whom never- theless Christ has died, and who cannot hear him speaking with them as the true Shepherd with his sheep. This causes ii me to shudder and fear that at some time he may send a coun- cil of angels upon Germany that may utterly destroy us, as Sodom and Gomorrah, because we so presumptuously mock him concerning this Council. Besides such necessary ecclesiastical affairs, there would be 12 also in the political estate innumerable matters of great import- ance to improve. There is the disagreement between the princes and the states ; usury and avarice have burst in like a Hood, and have the semblance of right ; wantonness, lewdness, pride in dress, ghittony, gambling, idle di.-play, with all kinds of bad habits and wickedness, insubordination of subjects, do- mestics and laborers of every trade, also the exactions of the pea.sants (and who can enumerate all?) have so increased that they cannot be rectified by ten Councils and twenty Diets, If 13 such chief matters of the spiritual and worldly estates as are contrary to God would be considered in the Council, they would render all hands .so full that the child's play and absurd- ity of long gowns, large tonsures [wax tapers], broad cinctures, bishops' or cardinals' hats or maces, and like jugglery would be all the while forgotten. If we first had performed God's com- mand and order in the spiritual and worldly estate, we would find time enough to reform food, clothing, tonsures and surplices, nqq But if we swallow such camels, and instead strain out gnats, let the beams stand and judge the motes, we might indeed be satisfied with the Council. Therefore I have presented a few articles ; for we have with- I- out this so many commands of God to observe in the Church, the state, and the family, that we can never fulfil them. What 310 THE SxMALCALD ARTICLES. then is the use? or wherefore docs it jirofit that many decvecs and statutes thereon are made in the Council, especially when these chief matters commanded of God are neither observed nor maintained? Just as though he were to be entertained bv our jugglery while we tread his solemn commandments under foot. But our sins weigh upon us and cause God not to be gracious to us ; for we do not repent, and besides wish to defend every abomination. O Lord Jesus Christ, do thou thyself convoke a Council, and 15 deliver thy servants by thy glorious advent. The Pope and his adherents are lost; they wish thee not. So do thou help us, poor and needy, who sigh to thee, and beg thee earnestly, ac- cording to the grace which thou hast given us, through the Holy Ghost, who liveth and reigncth with thee and the Father, blessed for ever. Amen. 299 PART FIRST. OF THE CHIEF AKTICLES CONCERNING THE DIVINE MAJESTY, as: I. That Father, Son and Holy Ghost, three distinct persons in one divine essence and nature, are one God, who has created heaven and earth. n. That the Father is begotten of no one ; the Son of the Father ; the Holy Ghost proceeds from Father and Son. in. That not the Father, not the Holy Ghost, but the Son became man. IV. That the Son became man thus : that he was conceived, with- out the co-operation of man, by the Holy Ghost, and was born of the pure, holy [and always] Virgin Mary. Afterwards he suf- fered, died, Wiis buried, descended to hell, rose from the dead, ascended to heaven, sits at the right hand of God, will come to judge the quick and the dead, etc., as the Creed of the Apostles, as well as that of St. Athanasius, and the Catechism in common use for children, teach. Concerning these articles there is no contention or dispute, since we on both sides confess them. Wherefore it is not neces- sary to treat further of them. Parau.el Passages. — (Ecumenical Creeds ; Augsburg Confession, Arts. i. and iii.; Apology, Arts. L and iii. ; Small Catechism, Creed, Arts, i., ii. ; Large Catechism, First Commandment; Creed, Introduction, Arts, i., ii. ; Formula of Concord, Epitome and Sol. Decl., chap. viii. Sll 300 PART SECOND IS CONCERNING THE ARTICLES WHICH REFER TO THE OFFICE AND WORK OF JESUS CHRIST, OR OUR REDEMPTION. I. Oj the Merit of Christ, and the Righteousness of Faith. The first ami chief article is this, that Jesus Christ, our i God and Lord, died for our sins, and was raised again for our justification, Rom. 4 : 25. And he alone is the Lamb of God, which taketh awaj the 2 sins of the world, John 1 : 29 ; and God has laid upon him the iniquities of us all, Isa. 53 : 6. Likewise: All have sinned and are justified without merit 3 [freely, and without their own works or merits] by his grace, through tiie redemption that is in Christ Jesus, in his blood, Rom. 3 : 23 sq. Since it is necessary to believe this, and it can be acquired or 4 apprehended otherwise by no work, law or merit, it is clear and certain that this faith alone justifies us, as St. Paul says (Rom. 3 : 28) : " For we conclude that a man is justified by faith with- out the deeds of the Law." Likewise (v. 26) : " That he might be just, and the justifier of him which believeth in Christ." Of this article nothing can be yielded or surrendered, even 5 though heaven and earth and all things should sink to ruin. " For there is none other name under heaven, given among men, whereby Nve must be saved," says Peter, Acts 4 : 12. "And with his stripes we are healed," Isa. 53 : 5. And uj)on this article all things depend, which, against the Pope, the devil and the whole world, we teach and practise. Therefore, we must be sure concerning this doctrine, and not doubt ; for other- wise all is lost, and the Pope and devil and all things against us gain the victory and suit. 301 II. Article of the Mass. That the Mass in the Papacy must be the greatest and most i horrible abomination, as it directly and powerfully conflicts Parallel Passages. — Augsburg Confession, Arts, vi., iv., xx. ; Apology cliap. ii. (Art. iv.), c1i:i[j. iii. ; Smalcald Articles, Art. xiii. ; Formula of Conoird, Epitome and Sol. Decl., cliap. iii. Pah VLLEL Passages.— Augsburg Confession, Arts, xiii., xxi., xxiv. ; Apol ogy, cii ip. xii., y\rt. xxiv.; Formula of Concord, Epitome, vii., 21 sqq. Part IT. OF THE OFFICE AND \U)RK OF CHEIST. 313 with this cliief article, and yet above ail other popish idolatries it is the chief and most s-peeious. For it is held that this sae- ritice or work of tlie Ma.ss, even though it be rendered by a wicked and abandoned scoundrel, frees men from sins, not only in this life, but also in purgatory, although only the Lamb of God frees us, as has been said above. Of this article nothing is to be surrendered or conceded; because the former article does not allow this. With the more reasonable Papists we might speak thus in a 2 friendly way: First, why do they so rigidly uphold the Mass? since it is o'nlv an invention of men, and has not been com- manded bv God > and every invention of man we may discard, as Christ declares (Matt. 15:9): " In vain do they worship me, teaching for doctrines the commandments of men." Secondly. It is an unnecessary thing, which can be omitted 3 without sin and danger. Thirdly. The sacrament can be received in a better and more 4 blessed way [more acceptable to God], (yea, the only blessed way), according to' the institution of Christ. Why, therefore, on 'account of fictitious, unnecessary matters, do they drive the world to extreme misery, when even otherwise it can be well and more blessed? Let care be taken that it be publicly preached to the people 5 that the Mass as a toy [commentitious affair or human figment] can, without sin, be done away with, and that no one will be condemned who does not observe it, but that men can be saved in a better way without the Mass. Thus it will come to pass that the Mass will perish of its own accord, not only among the rude common people, but also in the minds of all pious, Christian, reasonable, God-fearing hearts; and this much the more when they have heard that the Mass is a very dangerous thing, fabricated and invented without the will and Word of God. Fourthly. Since such innumerable and unspeakable abuses 6 have arisen in the whole world from the buying and selling of masses, the Mass should by right be relinquished for no other purpose than to prevent abuses, even though in itself it had something advantageous and good. But how much more,_ since it is altogether unnecessary, useless and dangerous, and without the Mass all things can be held with greater necessity, profit 0^2 and certainty, ought we to relinquish it, so as to escape for ever these horrible abuses ? Fifthly. But since the Mass is nothing else, and can be 7 nothing else (as the Canon and all books declare), than a work of men (even of wicked scoundrels), by which one attempts to reconcile to God himself and others with himself, and to obtain and merit the remission of ,sins and grace (for thus the Mass is ^i4 THE SMALCALD ARTICLES. regarded when it is esteemed at the very best ; otherwise what would it profit?); for tliis very reason it must and should be condemned and rejected. For this directly conflicts with the chief article, which says that it is not a wicked or a godly cele- brant of the ]\Iass with his own work, but the Lamb of God and the Son of God, that taketh away our sins. But if any one should advance the pretext that for the sake 8 of devotion he wishes to administer the communion to himself, this is not in earnest. For if he would commune in sinceritv, the sacrament would be administered in the surest and best way according to Christ's institution. But that one commune by himself is a human persuasion, uncertain, unnecessar}^, yea even prohibited. For he does not know what he does, while without the Word of God he obeys a false human opinion and invention. So too it is not right (even though the matter were 9 otherwise plain) for one to use the public sacrament of the Church for his own private devotion, and without God's Word and apart from the communion of the Church to trifle there- with. The Council will especially labor and be occupied with this 10 article concerning the i\Iass. For although it would be pos- sible for them to concede to us all the other articles, yet they could not concede this. As Campegius said at Augsburg that he would be torn to pieces before he would relinquish the Mass, so, by the help of God, I too would suffer my body to be re- duced to ashes before I would allow a celebrant of the Mass, be he good or bad, to be made equal to Christ Jesus, my Lord and Saviour, or to be exalted above him. Thus we are and remain eternally separated and opposed to one another. They think indeed with entire correctness, that when the Mass falls the Papacy lies in ruins. Before they would permit this to occur, they would put us all to death if they could. Beyond all things, this dragon's tail (I mean the Mass) has 11 produced manifold abominations and idolatries. oQo First, purgatory. For by masses for souls, and vigils, la and weekly, monthly and yearly celebrations of obsequies, and finally by the Common AVeek^ and All Souls' Day, by lus- trations for purgatory, they have been so occupied that the Mass is used almost alone for the dead, although Christ has instituted the sacrament alone for the living. Wherefore purgatory, and every solemnity, rite and profit connected with it, is to be re- garded nothing but a spectre of the devil. For it conflicts with the first article, which teaches that only Christ, and not ' A week every year devoted to the deliverance of all souls by various means from purgatory. It is the week in which All Souls' Day (Nov. 2d) occurs. Paiit II. OF THE OFl'TCE AND WOKK OF CHRIST. 315 the works of men, can help souls. Besides also nothing has been divinely commanded or enjoined upon us concerning the dead. Therefore all this can be safely omitted, even though there were no error and idolatry in it. The Papists quote here Augustine and some of the Fathers ij who have written concerning purgatory, and they think that we do not understand for what purpose and to what end they thus spake. Augustine does not write that there is a purgatory, neither does he have a testimony of Scripture to constrain him thereto, but leaves the question as to its existence in doubt, and says that his mother asked him that she should be remembered at the altar or sacrament. Now all this is indeed nothing but the devotion of men, and that too of individuals, and does not establish an article of faith, which is a work belonging to God alone. Our Papists, however, cite those opinions of men, in order 14 that faith may be had in their horrible, blasphemous and cursed traffic in masses for .. Pope confirmed these tlujigs, as also the Mass and all other abominations. Here there is no yielding or surrendering. Thirdly. Hence arose pilgrimages. Instead of these, masses, 18 the remission of sins and the grace of God were demanded ; for the Mass controlled everything. But it is very certiiin that such pilgrimages, without the Word of God, have not been commanded us, neither are they necessary, since the soul can be cared for in a better way, and these pilgrimages can be omitted without all sin and danger. Why do they leave at home their * Cf. Formula of Concord, Epit., Intr 31 G THE SMALCALD ARTICLES. pastors, the Word of God, wives, cliildron, etc., attention to whom is necessary and has been commanded, and run after un- Tiece.-sary, uncertain, pernicious ignes fatui of the devil? Be- 19 sides the devil was in the Pope when he praised and established these, whereby the people, in a great number, revolted from Christ to their own works, and became idolaters; which is worst of all, for the reason that it is neither necessary nor com- manded, but is senseless and doubtful, and besides harmful. A\^herefore to yield or concede anything here is not permitted, etc. And it should be taught in preaching that such pilgrim- 20 ages are not necessary, but dangerous ; and then see what will become of the pilgrimages. [For thus they will perish of their own accord.] Fourthly. Fraternities [or societies], in which cloisters, chap- 21 ters, and associations of vicars have bound themselves in wri- ting, and by a definite contract and confirmed sale have made common property of all masses and good works, etc., both for the living and the dead. This is not only altogether a human bauble, without the Word of God, entirely unnecessary and not commanded, but also is contrary to the chief article. Of Redemp- tion. Wherefore it is in no way to be tolerated. Fifthly. The relics of the saints, about which there are so 22 many falsehoods, trifles and absurdities concerning the bones of dogs and horses, that at such rascality even the devil has laughed, ought long ago to have been condemned, even though there were some good in them : and so much the more in that, with- out the Word of God, they are an entirely unnecessary and use- less thing. But the worst is that they have imagined that these 23 relics work the indulgence and forgiveness of sins [and have revered them] as a good work and service of God, as the Mass, etc. Sixthly. Here belong the precious indulgences granted (but 24 only for money) to the living and the dead, by which the mis- onr erable Judas or pope has sold the merit of Christ, together with the sujicrfluous merits of all saints and of the entire Church, etc. All of which is not to be borne, because it is without the Word of God, and without necessity, and is not commanded; but conflicts with the chief article. For the merit of Christ is [apprehended and] obtained not by our works or pence, but from grace through faith, without money and merit ; and is offered [and presented] not through the power of the Pope, but through the preaching of God's Word. Of the Invocation of Saints. The invocation of saints is also one of the abuses of Anti-25 Christ, which conflicts with the chief article, and destroys the Part ri. OF THE OFl-KJE AND WORK OF CHRIST. 317 knowledge of Christ, IL is also neitlier commanded nor ad- vised, has no example [or testimony] in Scripture, and iu Christ we have everything a thousand-fold better, even though it were a precious thing, as it is not. And although the angels in heaven pray for us (as even 26 Christ also does), as also do the saints on earth, and perhaps also in heaven ;' yet it does not follow thence that we should invoke and adore' the angels and saints, and for them fast, hold festivals, celebrate Mass, make offerings, and establish churches, altars, divine worship, and in still other ways serve them, and resjard them as helpers in need, and divide among them a\\ kinds of'help, and ascribe to each one a particular form of assistance, iLS the Papists teach and do. For this is idolatry, and such honor belongs alone to God. For as a Christian and saint upon earth, you can pray for me, 27 not only in one, but in many necessities. But, for this reason, I ought not to adore and invoke you, and celebrate festivals, fasts, obfations, masses for your honor [and worship], and put my faith in you for my salvation. I can in other ways indeed honor, love and thank you in Christ. If now such idolatrous honor 2S were withdrawn from angels and deceased saints, the remaining honor would l)e without danger, and would quickly be forgotten. For where advantage and assistance, both bodily and spiritual, are no more to be expected, there the worship of the saints will depart in peace, whether they be in their graves or in heaven. For without a purpose, or out of pure love, no one will much re- member, or esteem, or honor them [bestow on them divine honor]. In short : Whatever the [Papal] Mass is, and whatever pro- 2c ceeds from it and clings to it, we cannot [in general] tolerate, bu* we are compelled to condenm, in order that we may retain the holy sacrament pure and certain, according to the institution of Christ, employed and received through faith. 306 Article III. Of Chapters and Cloisters. That chapters and cloisters were formerly founded with the i good intention to educate learned men and chaste and modest women, and ought again to be turned to such use, in ord'jr that pastors, preachers, and other ministers of the Churches may be had, and likewise other necessary persons for the administration of the government [or for the state] in cities and governments, and well-educated maidens for mothers and housekeepers, etc. Parallel Passages.— Augsburg Confession, Art. x.Tvii. ; Apology, Art xxvii. ; Smalcald Articles, Art. xiv. ' Cf. Apology, Art. xxi., 8 sqq. 318 THE SMALCALD ARTICLES. If they will not serve this puqwsc, it is better that thej 2 should be abandoned or altogether destroyed, rather than con- tinued with their blasphemous services invented by men as something l)etter than the ordinary Christian life and the of- fices and callings appointed by God. For all this also is con- trary to the first chief article concerning the redemption made through Jesus Christ. In addition, that they also (as all other human inventions) have not been commanded, are needless and useless, and besides aflbrd occa.sion for dangerous and vain labor [dangerous annoyances and fruitless worship], such services as the propliets call Aven,^ i. e. pain and labor. Article TV. Of the Papacy. That the Pope is not, according to divine law or according i to the Word of God, tlie head of all Christendom (for this name belongs to Jesus Christ solely and alone), but is only the bishop and pastor of the Church at Rome, and of those wiio voluntarily [and of their own accord] or through a human creature (that is a political magistrate) attach themselves to him, not to be under him as a lord, but with him as brethren [col- leagues] and associates, as Christians; as the ancient councils and the age of St. Cyprian show. But to-day none of the bishops venture to address the 2 Pope as brother [as was done in the age of Cyprian] ; but they must call him most gracious lord, even though tliey be kings or emperors. Such arrogance we neither will, can, nor ought with a good conscience to approve. Let him, however, who will do it, do so without us. Hence it follows that all things wliich the Pope, from 33 power so false, mischievous, blasphemous and arrogant, has undertaken and done, have been and still are purely diabolical affairs and transactions (with the exception of the administra- tion of his civil power, where God often blesses a people, even QQ-f through a tyrant and faithless scoundrel) for the ruin of the entire holy [Catholic or] Christian Church (so far as it is in his power), and for the destruction of the first and chief article concerning the redemption made through Jesus Christ. For all his bulls and books are extant, in which he roars4 like a lion (as the angel in Rev. 12 indicates), crying out that no Christian can be saved unless he obey him and be subject to liini in all things that he wishes, that he says and that he does. Parallel Passages. — Augsburg Confession, Art. xxviii. ; Apclogy, Art3 fii , 23 sq. ; xv., 18 sq. ; xxviii. 7. ; Sraalcald Articles, 328. • Isa. 66 : 3. ; Hos. 4 : 15. Part II. OF THE OFFICE AND WORK OF CHRIST. 319 All of which is nothing else than though it were said, that al- though you believe in Christ, and have in him everything that is necessary to salvation, yet nothing profits you unless you regard me your god, and be subject and obedient to me ; al- though, it is nevertheless manifest that there was a holy Church without the Pope for at least more than five hundred years, and that even to the present day the churches of the Greeks and of many other languages neitlier have been nor are still under the Pope. Thus it is, as has often been said, a hunian figment 5 which is not commanded, and is unnecessary and useless. For the holy Christian [or Catholic] Church can exist very well witliout such a head, and it would certainly have remained better [purer, and its career would have been more prosperous] if such a head had not been raised up by the devil. And the 6 Papacy is also of no use in the Church, because it exercises no ecclesiastical office ; and therefore it is necessary for the Church to remain and continue to exist without the Pope. But supposing that the Pope acknowledge' that he is su-7 preme, not by divine right or from God's command, but that for the purpose of preserving the unity of Christians against sects and heretics they should have a head to whom all the rest should adhere; and that such a head should be chosen by men, and that it also be placed within the choice and power of men to change or remove this head, just as the Council of Con- stance almost in this very way treated the popes, deposing three and electing a fourth; supposing (I say), that the Pope and See at Rome would yield and accept this (which, neverthe- less, is impossible; for thus he would suffer his entire realm and estate to be overthrown and destroyed, with all his rights and books, a thing which, to speak in few words, he cannot do) ; nevertheless, even in this way Christianity would not be helped, but many more sects would arise than before. For since obedience would be rendered this head not from S God's command, but from man's free will, it would easily and Qrto in a short time be despised, and at last retain no member; neither would it be necessary that it be confined to Rome or any other place, but be wherever and in whatever church God would grant a man fit for the office. Oh, the indefiniteness and confusion that would result ! Wherefore the Church can never be governed and preserved 9 better than if we all live under one head, Christ, and all the bishops, equal in office (although they be unequal in gifts), be diligently joined in unity of doctrine, faith, sacraments, prayer and works of love, etc., just as St. Jerome writes that the priests at Alexandria together and in common governed the ' Ci. Smal. Art., Melanchthon's Subscription, 326. 320 THE SMALCALD ARTICLES. churches, as did also the apostles, and afterwards all bisliops throughout all Christendom, until the Pope raised his head diove all. This article clearly shows that the Pope is the very ic Antichrist, who has exalted and opposed himself against Christ, because lie does not wish Christians to be saved without his power, which nevertheless is nothing, and is neither estab- lished nor commanded by God. This is, properly speaking, to i "exalt himself above all that is called God," as Paul says, 2 Thess. 2 : 4.^ This indeed neither the Turks nor the Tartars do, although they are great enemies of Christians, but they allow whoever wishes to believe in Christ, and they receive [outward or] bodily tribute and obedience from Christians. The Pope, however, prohibits this faith, saying that if any 12 one wish to be saved he must obey. This we are unwilling to do, even though on this account we must die in God's name. This all proceeds from the fact that the Pope has wished to be 13 considered the supreme head of the Christian Church according to divine law. Accordingly he has made himself equal to and above Christ, and has caused himself to be proclaimed the head, and then the lord of the Church, and finally of the whole world, and simply God on earth, until he has attempted to issue commands even to the angels in heaven. And when a 14 distinction is made between a dogma of the Pope and Holy Scripture, and a comparison of the two is made, it is found that the dogma of the Pope, even the best, has been taken from [civil] imperial and heathen law, and treats of political matters and decisions or rights, as the Decretals show ; afterwards, it teaches of ceremonies concerning churches, garments, food, per- sons and like shows, masks and comical things above measure, but in all these things nothing at all of Christ, faith and the nnn commandments of God; and lastly is nothing else than the devil himself, while over and against God he urges [and disseminates] his falsehoods concerning masses, purgatory, a monastic life, one's own works and [fictitious] divine worship (for this is the true Papacy, upon each of which the Papacy is altogether founded and is standing), and condemns, murders and tortures all Christians who do not exalt and honor these abominations of the Pope above all things. Wherefore just as we cannot adore the devil himself as Lord and God, so we can- not endure his apostle, the Pope or Antichrist, in his rule as head or lord. For to lie and to kill, and to destroy body and soul eternally, is a prerogative of the Papal government, as I have very clearly shown in many books. In these four articles they will have enough to condemn in 15 the Council. For they will not concede us even the least point '■ Cf. Sm. Art., 33G, 2 39. Part III., Art. I. OF SIN. 321 in these articles. Of this we slioulJ be certain, and keep the hope in mind, that Christ our Lord has attacked his adversary, whom he will pursue and destroy, both by his Spirit and com- ing. Amen. For in the Council we will stand not before the Emperor or i6 the political magistrate, as at Augsburg (where the Emperor published a most gracious edict, and caused matters to be heard kindly and dispassionately), but we will appear bef)re the Pope and devil himself, who intends to hear nothing, but merely [when the case has been publicly announced] to condemn, to nuirder and to force to idolatry. Wherefore we ought not here to kiss his feet, or to say : " Thou art my gracious lord," but as the angel in Zechariah 3 : 2 said to Satan : " The Lord re- buke thee, O Satan." 310 PART THIRD. CoNCKRNiXQ the following articles we will be able to treat with learned and rea;sonable men, or even among ourselves. The Pope and the Papal government do not care much about these. For with them conscience is nothing, but money, glory, honors, power are to them everything. L Of Sin. Here we must confess, as Paul says in Rom. 5 : 11, that sin » originated [and entered the world] from one man Adam, by whose disobedience all men were made sinners, and subject to death and the devil. ^ This is called original or capital sin. The fruits of this sin are afterwards the evil deeds which are 2 forbidden in the Ten Commandments, such as [distrust] unbe- lief, false faith, idolatry, to be without the fear of God, arro- gance, blindnes.s, and, to speak briefly, not to know or reganl God ; secondly, to lie, to swear by [to abuse] God's name [to swear falsely], not to pray, not to call upon God, not to regard God's Word, to be disobedient to parents, to murder, to be un- chaste, to steal, to deceive,^ etc. This hereditary sin is so deep [and horrible] a corruption of 3 nature, that no reason can understand it, but it must be [learned Parallel Passages. — Augsburg Confession, ii., xviii. ; Apologv, ii., chap (iii.) ; Fonmila of Concord, Ep. and Sol. Dec, i. * Rom. 5 : 12, 19. » Apology, ii. : 7 sq. ; 24 aq. •^22 THE SMALCALD ARTICLES. and] believed from the revelation of Scri[)turc.s,' P.s. 51 : 5 ; Rom. 5 : 12 sqq. ; Ex. 33 : 3; Gen. 3 : 7 sqq. Wlierefore the dogmas" of the scholastic doctors are pure errors and obscura- tions contrary to this article, for by them it is taught : That since the fall of Adam the natural powers of man 4 have remained entire and incorrupt, and that man by nature has right reason and a good will, as the philosophers teach, qi-i And that man has a free will to do good and omit evil, 5 and, again, to omit good and do evil. Also that man by his natural powers am observe and do all 6 the commands of God. And that, by his natural powers, he can love God above all 7 things, and his neighbor as himself. Also if a man do as much as is in him, God certainly grants 8 to him his grace. And if he wish to come to the sacrament, there is no need of 9 a good intention to do good, but it is sufficient if he have not a wicked purpose to commit sin ; so entirely good is his nature and so efficacious the sacrament. Also that it is not founded upon Scripture that, for a good 10 work, the Holv Ghost with his grace is necessarv. Such and many similar things have arisen from want of un- 11 derstanding and learning concerning both sins and Christ our Saviour, and they are truly heathen dogmas which we cannot endure. For if these dogmas would be right, Christ has died in vain, since there is in man no sin and misery for which he should have died ; or he would have died only for the body, not for the soul, inasmuch as the soul is entirely sound, and the body only is subject to death. II. Oj the Lata. Here we hold that the Law was given by God, first to restrain i in by threats and the dread of punishment, and by the prom- se and offer of grace and favor. But all these miscarried, on account of the wickedness which sin has wrought in man. For thereby a part were rendered worse, who are hostile to the 2 Law, because it forbids those things which they do willingly, ind enjoins those tilings which they do unwillingly. There- tore, if they were not restrained by punishment, they would do more against the Law than before. For these are rude and Parallel Passages. — Apology, chap, (iii.), xii. :88sq. ; Formula of Coa cord, Ep. and Sol. Dec., v., vi. * Formula of Concord, Epit., i. : 8, p. 520. * Aug. Conf., xviii. : 8, o. 43 ; Apology, ii. : 8 sq., p. 79. Paut III., AUT. Iir. OF REPIONTA^^CE 323 wicked [unln'uUod and secure] men, who do evil wherever they have the opportunity. 012 The rest are blind and arrogant, and think that they ob-3 serve and can observe the Law by their own powers, as has been said above concerning the scholastic theologians ; thence come the hypocrites and false saints.^ But the chief office or power of the Law is that it reveal 4 original sin with all its fruits, and show man how very low his nature has fallen, and that it has become utterly corrupted ; as the Law must tell that man neither has nor cares for God, and atiores other gods, a matter which before and without the Law would not have been believed. In this w'ay he becomes terri- fied, is humbled, desponds, despairs and anxiously desires aid ; neither does he know whither to flee; he begins to be enraged at God, and to murmur, etc. This is what Paul savs (Rom. 4 : 15) : " The Law worketh wrath." And Rom. 5 : 20 : " Sin is increased by the Law." [" The Law entered that the offence might abound."] III. Oj Repentance. This office [of the Law] the New Testament retains and i exercises, as St. Paul (Rom. 1 : 18) does, saying: "The wrath of God is revealed from heaven against all ungodliness and un- righteousness of men." And 3:19: " All the world is guilty before God." "No man is righteous before him." And Christ (John 16 : 8) says: "The Holv Ghost will reprove the world of sin." This therefore is a thunderbolt of God, by which he strikes 2 manifest sinners and hypocrites in one mass, and declares no one righteous, but forces them all together to terror and de- spair." This is the hammer, as Jeremiah says (23: 29): "Is not my Word like a hammer that breaketh the rock in pieces?" This is not adiva confritio, or manufactured repentance, but vnssiva contritio [torture of conscience], true sorrow of heart, sutferino- and sense of death.' For that is the beginning of true repentance ; and here man 3 must hear such a sentence as this : " You are all of no account, whether you be manifest sinners or saints [in your own opinion] ; you all must become different and do otherwise than you now Parallel Passages. — Aagsburg Confession, xii. ; Apology, xii. ; chap, (vi.), 16 sq. ; Large Catecliism, Baptism, 497, 2 77 sqq. ; Formula of Concord, iv. : 16 sq. ; V. : 7 sq. » Cf. Formula of Concord, Sol. Dec, v. : 10, p. 635. » See above, Part III., Art. ii., ^ 4. • Cf. Apology, xii. : 29, p. 254. •'524 THE SMALCALD ARTICLES. are and are doing, be you great, wise, powerful and holy as you . may. Here no one is [righteous, holy], godly," etc.' But to this office the New Testament immediately adds the 4 consolatory promise of grace through the Gospel, which must he believed, as Christ declares (Mark 1 : 15) : " Re])ent and be- lieve the Gospel," i. e. become different and do otherwise, and o-iq believe my promise. And before him John is named a 5 preacher of repentance, but "for the remission of sins," i. e. John was to accuse all, and prove that they were sinners, that they might know what they were before God, and might ac- knowledge that they were lost men, and might thus be prepared for the Lord, to receive grace, and to expect and accept from him the remission of sins. Thus Christ also (Luke 24:47)6 himself says: "That repentance and remission of sins should be preached in his name among all nations." But when the Law alone, without the co-operation of the 7 Gospel, exercises this, its office is death and hell, and man must despair, as Saul and Judas f just as St. Paul (Rom, 7 : 10) says that through sin the Law killeth. On the contrary, the Gos-8 pel brings consolation and remission, not only in one way, but through the Word and sacraments and the like, as we will he:ir afterward that " with the Lord is plenteous redemption," as Ps. 130 : 7 says, against thedreadful captivity of sin. "We "will next contrast the false repentance of the sophists 9 with true repentance, in order that both may be the better un- derstood. Of the False Hepentance of the Papists It was impossible that they should teach correctly concern- 10 ing repentance, since they did not rightly know what sins are. ^ For, as has been shown above,^ they do not believe aright con- cerning original sin, but say that the natural powers of man have remained unimpaired and incorrupt ; that reason can teach aright, and the will can accordingly do aright [those things which are taught], that God certainly gives his grace when a man does only as much as is in him, according to his free will. From this dogma it follows that they must repent only forii actual sins, such as wicked thoughts that are acquiesced in (for wicked emotion [concupiscence, vicious feelings and inclinations], lust and improper dispositions [according to them] are not sins), and for wicked words and deeds, which the free will could readily have omitted. And to such repentance they fix three 13 parts, contrition, confession and satisfaction, with this consola- ' Cf. Rom. 3 : 10-12. * Apology, xii., 8, p. 168. • See above, Part III., i., 4 sq., p. 310. Part III., Abt. III. OF REPENTANCE. 325 Lion and promise added : If man truly repent, confess, render satisfaction, he thereby merits forgiveness, and settles for his „. . sins with God. Thus in repentance men were instructed to repose confidence in their own works. Hence the ex- 13 pression originated, which was employed in the pulpit when |)ublic absolution was announced to the people : " Prolong, O God, my life, until I shall make satisfaction for my sins and ;iinend ray life." Here neither Christ nor faith was mentioned ; ^ but they 14 hoped, by their own works, to overcome and efface sins before God. And with this intention we became priests and monks, that we might array ourselves against sin. As to contrition, the state of the ciise was this: Since no one 11; could retain all his sins in memory (especially as committed through an entire year), they inserted this provision, viz. that if the remembrance of a concealed sin should perhaps return, this also should be repented of and confessed, etc. Meanwhile they were commended to the grace of God. Since also no one could know how great the contrition ought ^ to be which would be sufficient before God, they gave this con- \ solation : He who could not have contrition, at least ought to have attrition, which I may call a half or beginning of contri- tion. Both these terms every one of them has understood, and now knows, as little as I.' Such attrition is reckoned as contrition to those going to confession. And when any one said that he could not have contrition, or 17 could not lament his sins (as might have occurred in illicit love or the desire for revenge, etc.), they asked whether he did not wish or desire to lament. When one would reply Yes (for who, save the devil himself, would here say No?), they accepted this as contrition, and forgave him his sins on account of this good work of his [which they adorned with the name of contrition]. Here they cite the example of Bernard, etc. Here we see how blind reason, in matters pertaining to God, i8 gropes about, and, according to its own imagination, seeks for consolation in its own works, and cannot think of Christ and faith. But if it be considered in the light, this contrition is a manufactured and fictitious thought [or imagination], derived from man's own powers, without faith and without the know- ledge of Christ. And in it, sometimes the poor sinner, when he reflected upon his own lust and desire for revenge, would have laughed, rather than wept, except one who either has been struck by [the lightning of] the Law, or has been vainly nic vexed by the devil with a sorrowful spirit. Such contri- tion is certainly mere hypocrisy, and has not mortified ' Apology, chap, (vi.) : 81, p. 201. 326 THE SMALCALD ARTICLES. the lust for sins [flames of lust]; for they must grieve, even though, if it had been free to them, they would have preferred to sin. With confession it stood thus : Every one must enumerate ic all his sins (which is an impossible thing). This was a great torment. But if any one had forgotten some sins, he would l)e absolved on the condition that if they would occur to him lie must still confess them. Thereby he could never know whether he had confessed sufficiently, or when the confession would ever have an end. Yet they were })ointed to their own works, and comforted thus: The more perfectly one confesses, and the more lie is ashamed of himself and blames himself to the priest, the sooner and better he renders satisfaction for his sins; for such humility certainly earns grace before God. Here there was no faith or Christ, and the virtue of the 20 absolution was not declared to him, but upon the enumeration of sins and the shame depended the consolation. What tor- ture, rascality and idolatry such confession lias produced can- not be enumerated. But the satisfaction is most indefinite [involved] of all. For 21 no man could know how much to render for a single sin, to say nothing for all. Here they have resorted to the device of a small satisfaction, which could indeed be rendered, as five Pa- ternosters, a day's fast, etc. ; for the rest of the repentance they point to purgatory. Here also there was extreme misery. For some thought that 22 they would get out of purgatory, because, according to the old canons, seven years' repentance belongs to a single mortal sin. Nevertheless confidence was placed upon our work of satisfac-23 tion, and if the satisfaction could have been perfect, confidence would have been placed in it entirely, and neither faith nor Christ would have been of use. But this was impossible. If my one had repented in that way for a hundred years, he would i;till not have known whether he had repented enough. This is always to repent and never to come to repentance. q-io Here now the holy See at Rome came to the aid of the 24 poor Church, and invented indulgences, whereby it remitted and waived [expiation or] satisfaction, first, ibr a single year, for seven years, for a hundred years, and distributed them among the cardinals and bishops, so that one could grant in- dulgence for a hundred years, and another for a hundred days. l>ut it reserved to itself alone the power to waive all the sat- isfaction. Since now this began to yield money, and the traffic in bulls 25 was profitable, it devised a golden jubilee year [a truly gold- bearing year], and fixed it at Rome. It called this the remis- sion of all punishment and guilt. Thither the people ran, be- Part III., Art. III. OF REPENTANCK 327 cause every one wished to be freed from a grievous, insupport- able burden. This was to find and raise the treasures of the earth . Immediately the Pope pressed still further, and multiplied the golden years one upon another. But the more he devoured money, the wider did his jaws open. Therefore by his legates these years were published [everywhere] in the countries, until all churches and houses were full of the jubilee. At length 26 he resorted to purgatory among the dead, first by establishing masses and vigils, afterwards by indulgences and a golden year, and finally souls became so cheap that he released one for a farthing. Nevertheless even this is not half. For although the Pope 2^ taught men to depend upon, and trust in, these indulgences for salvation, yet he rendered the whole matter again uncertain. For in his bulla he puts it thus : He who wishes to become participant in the indulgences of a year of jubilee, ought to be contrite, and to have confessed, and to pay money. Moreover we have heard above that this contrition and confession are with them uncertain and hypocrisy. Likewise also no one knew what soul was in purgatory, and if some were therein, no one knew who had repented and confessed aright. There- fore he took the coveted money, and comforted them mean- while with his power and indulgence, and pointed them again to their uncertain work. If now there were some who did not regard themselves 28 guilty of such actual sins in thoughts, words and works (as I and my like, in monasteries and chapters, wished to be monks and priests, and by fasting, watching, praying, .saying Mass, harsh clothing and hard beds to protect ourselves from evil 01 -f spirits, and with heart and soul to be holy), yet the hered- itary, inborn evil sometimes in sleep did that (as also St. Augustine and Jerome among others confess) which is its na- ture. Nevertheless each one was regarded by the others as so holy, as we taught, without sin and full of good works, that we could communicate and sell our good works to others, as being superfluous to us for heaven. This is indeed true, and seals, letters and illustrations are at hand. Such as these did not need repentance. For of what would 2$ they repent, as they had not acquiesced in the wicked thoughts? What would they confess [concerning words not uttered], as they had avoided the expression ? For what should they ren- der satisfaction, as they were so guiltless of any deed that they could even sell their superfluous righteousness to other poor sinners? Such saints were also the Pharisees and Scribes in the time of Christ. Here comes the fiery angel, St. John, the true preacher of 3c 328 THE SMALCALD ARTICLES. repentanee, and strikes with one bolt all of both classes [those selling and those bu}'ing works] in one mass, and says : " Re- pent" (Matt. 3 : 2). Thus the former imagine: We neverthe- 31 less have repented. The latter : We need no repentance. John 32 says : Repent ye all, for ye are false penitents ; so are these false saints, and all of both classes need the forgiveness of sins, because ye all still know not what true sin is, to be silent as to your obligation to repent and escaj)e from it. For no one of you is good ; you are full of unbelief, stupidity and igno- rance of God and God's will. For here he is present : " Of whose fulness have all wc received, and grace for grace " (John 1 : 16), and without him no man can be just before God. Wherefore if you wish to repent, repent aright; your repent- ance is nothing. And you hypocrites, who do not need repent- ance, you generation of vipers, who has warned you to flee from the wrath to come ? etc. (jNIatt. 3:7; Luke 3 : 7). In the same way Paul also preaches (Rom. 3: 10-12): 33 "There is none righteous, there is none that understandeth, there is none that seeketh after God, there is none that doeth good, no not one ; they are all gone out of the way ; they are together become unprofitable." And Acts 17 : 30: " God now 34 commandeth all men everywhere to repent." " All men," he says ; no one excepted who is a man. This repentance teaches 35 o-jq us to discern sin, viz. that we are altogether lost, and that with us, both within and without, there is nothing good, and that we ought absolutely to become other and new men. This repentance is not partial and beggarly [incomj^lete], such 36 as is that for actual sins, nor is it even as uncertain as that. For it does not dispute as to whether there is or is not sin, but it overthrows everything in a ma^s, and affirms that with respect to us, all is nothing but sin. For why do we wish longer to investigate, to divide or distinguish? Therefore, this contri- tion also is not uncertain. For nothing remains there by which we can think of any good thing to pay for sin, but we only de- spair concerning all things that we are, that we think, that we speak and do, etc. Likewise the confession also cannot be false, uncertain or 37 partial. For he who confesses that all in him is nothing but sin, comprehends all sins, excludes none, forgets none. So also 38 the satisfaction cannot be uncertain, because it is not an uncer- tain, sinful work of ours, but it is the suffering and blood of the innocent Lamb of God who taketh away the sin of the world. Of this repentance John preaches ; and afterwards Christ in 39 the Gospel, and we also. By this preaching of repentance we dash to the ground the Pope and everything that is built upon our good works. For all are built upon a rotten and vain Paut III., Art. Iir. OF REPENTAXCR 329 foundation, wliich is called a good work or law, even though no good work be there, but only wicked works, and no one does the Law [as Christ, John 7:19, says), but all transgress it. Therefore the building is nothing but falsehood and hypocrisy, even [in the part] where it is most holy and beautiful. This repentance in Christians continues until death, because, 40 through the entire life, it contends with sin remaining in the flesh, as Paul (Rom. 7 : 14-25) shows, that he wars with the law in his members, etc.; and this not by iiis own powers, but l)y the gift of the Iloly Ghost that follows the remission of sins. This gift daily cleanses and purges the remaining sins, and works so as to render man pure and holy. Hereof the 41 Pope, the theologians, the jurists, and every other man know ojQ nothing [from their own reason], but it is a doctrine from heaven revealed through the Gospel, and is proclaimed as heresy by the godless saints. But if certain sectarists would arise, some of whom are per- 42 haps already present, and in the time of the insurrection of the peasants came to my view, holding that all those who have once received the Spirit or the forgiveness of sins, or have become believers, even though they would afterwards sin, would still remain in the faith, and sin would not injure them, and cry thus: "Do whatever you please; if you believe, it is all nothing; faith blots out all sins,"* etc. — They say, besides, that if any one sins after he has received faith and the Spirit, he never truly had the Spirit and faith. I have seen and heard of many men so insane, and I fear that such a devil is still re- maining in some. — If, therefore, I say, such persons would hereafter also arise, 43 it is necessary to know and teach that if saints who still have and feel original sin, and also daily repent, and strive with it, fall in some way into manifest sins, as David into adulterv, murder and blasphemy, faith and the Holy Ghost are then ab- sent from them [they cast out flxith and the Holy Ghost]. For the Holy Ghost does not permit sin to have dominion, to 44 gain the upper hand so as to be completed, but represses and restrains it so that it must not do what it wishes. But if it do what it wishes, the Holy Ghost and faith are not there present. For St. John says (1 Ep. 3:9): "Whosoever is born of Godds doth not commit sin, .... and he cannot sin." And yet that is also the truth wliich the same St. John says (1 Ep. 1:8): " If we say that we have no sin, we deceive ourselves and the rruth is not in us." ' Antinomians ; cf. Form, of Con., v. : 15, p. 636. 42 330 THE SMALCALD ARTICLES. IV. Of the Gospel We will nov\' return to the Gospel, which not merely in one way gives us counsel and aid against sin ; for God is super- abundantly rich in his grace. First, through the spoken Word by which the forgiveness of sins is preached in tlie whole world; which is the peculiar office of the Gospel. Secondly, through baptism. Thirdly, through the holy sacrament of the altar. Fourthly, through the power of the keys, and also througli the mutual conversation and consolation of brethren, Matt. 18 : 20 : " Where two or three are gathered together," etc. 320 V. Of Baptism. Baptism is nothing else than the Word of God [with mer- i sion] in the water, commanded by his institution, or as Paul says : " A washing in the Word ;" just as Augustine also says : "The Word comes to the element, and it becomes a sacrament." Therefore, we do not hold with Thomas and the monastic 2 preachers or Dominicans, who forget the Word (God's institu- tion) and say that God has imparted to the water a spiritual power, which, through the water, washes away sin. Xor do 3 we agree with Scotus and the Barefooted monks [Minorites or Franciscan monks], who teach that, by the assistance of the di- vine will, baptism washes away sins, and that this ablution oc- curs only through the will of God, and by no means through the Word and water. Of the baptism of children, we hold that children ought to 4 be baptized. For they belong to the promised redemption made through Christ, and the Church should administer it to them. VI. Of the Sacrament of the Altar, Of the sacrament of the altar we hold that bread and ^vine r in the Supper are the true body and blood of Christ, and are given and received not only by the godly, but also by wicked Christians. And that not only one form is to be given. For we do not 2 ^need that high art which teaches us that under the one form Parallel Passages. — Art. IV : Apology iv., 48 sq., chap, (lii.), 62; For mnia of Concord, Ep. and Sol. Dec, v. Parallel Passages. — Art. V. : Augsburg Confession, ix. ; Apology, i.^. ; Small Catechism, 361; Large Catechism, 384, 485; Formula of Concord, Ep. xii., 6 sq. ; Sol. Dec, xii., 11 sq. Parallel Passage.s. — Art. VI.: Augsburg Confession, x., xxii. Apology, X., xxii.; Small Catechism, 365; Large Catechism, 499 ; Formula of Conc-ord, Epi- and S'jI. Dec, vii. Part III., Art. VHL OF CONFESSION 331 there is as much as under both, as the sophists and Council of Constance teach. For although it may perhaps be true that there is as mucii j under one as under both, yet the one form is not the entire ordinance and institution established and commanded by Christ. And we especially condemn, and in God's name execrate, those 4 who not only omit both forms, but also tyrannically prohibit, condemn and blaspheme them as heresy, and so exalt them- selves against and above Christ, our Lord and God, etc. We care nothing about the sophistical subtlety concerning 5 transubstantiation, by which they teach that bread and wine leave or lose their own natural substance, and remain only the appearance and color of bread, and not true bread. For it agrees best with Holv Scripture that the bread be and remain there, as Paul himself calls it (1 Cor. 10:16): "The bread which we break." And (1 Cor. 11 : 28) : " Let him so eat of that bread." 321 VIL Of the Keys. The keys are an office and power given by Christ to the 1 Church for binding and loosing sins, not only such as are gross and well known, but also such as are subtle, hidden, and known only to God, as it is written in Ps. 19 : 13 : " Who can under- stand his errors?" And in Rom. 7:25, St. Paul complains that with the flesh he serves the law of sin. For it is not in 2 our power, but belongs to God alone, to judge what, how great and how many are sins, as it is written in Ps. 144 (143 : 2): "Enter not into judgment with thy servant; for in thy sight shall no man living be justified." And Paul (1 Cor, 4 : 4) says : 3 " For I know nothing by myself; yet am I not hereby justified ?" VIII. Of Confession. Since absolution or the power of the keys is also a consola- i ion and aid against sin and a bad conscience, appointed by Christ himself in the Gospel, Confession or absolution ought by no means to be abolished in the Church, especially on account of [tender and] timid consciences and uncultivated youth, in order that they may be heard, and instructed in Christian dcx}- trine. But the enumeration of sins ought to be free to every one, 2 as to what he wishes to enumerate or not to enumerate. For Parallel Passages. — Art. VII. : Augsburg Confession, Art. xxvni. ; Apol- ogy, Arts, xi., xii., 39 sq. ; xxviii.; Smalcald Articles, 333, 24, 68. Parallel Passages. — Art. VIII. : Augsburg Confession, Arts. li., xxv. ; Apology, Art. xi., xii., clmp. (vi.) ; Smalcxld Articles, Part II., Art. iii., )| 19 Small Catechism, 363. 3-32 THE SMALCALD ARTICLES. as long as we are in the flesh, we will not lie when we say : "I am a poor man, full of sins," Rom. 7 : 23 : "I see an- other law in my members," etc. For since private absolution arises from the office of the keys, it should not be neglected, but must be esteemed of the greatest worth, just as all other otiices also of the Christian Church. And in those things which concern the spoken, outwanl j Word, we must firndy hold that God grants his Spirit or grace to no one, except through or with the preceding outward Word. Thereby we are protected against enthusiasts, i. e. S])irits who boast that they have the Spirit without and before the W^^rd, and accordingly judge Scripture or the spoken Word, and explain and stretch it at tlieir pleasure, as Miinzer did, and many still do at the present day; they wish to be acute judges between the Spirit and the letter, and yet know not w'iiat they say or propose. Because the Papacy also is nothing but enthusiasm, 4 by which the Pope boasts that all laws exist in the shrine of ono h'S heart, and whatever he decides and commands in his churches is spirit and law, even though it be above and contrary to Scripture and the spoken Word. All this is the old devil and old serpent, who also converted 5 Adam and Eve into enthusiasts, and led them from the outward Word of God to spiritualism and self-conceit, and nevertheless he effected this through other outward words. Just so our en- 6 thusiasts [at the present day] condemn the outward Word, and nevertheless they themselves are not silent, but they fill the world with their pratings and writings, as though indeed the Spirit were unable to come through the writings and spoken word of apostles, but he must come through their writings and words. Why therefore do not they also omit their own sermons and writings, until the Spirit himself come to men, without their writings and before tiiem, as they boast that they have re- ceived the Spirit without the preaching of the Scriptures? But of these matters there is not time now to dispute at greater length; we have heretofore paid sufficient attention to this subject.* For even those who believe before baptism, or become believ- 7 ing in baptism, believe through the outward Word that precedes, as the adults, who have come to reason, must first have heard : "He that believeth and is baptized, shall be saved," even though they are at first unbelieving, and receive the Spirit and baptism ten years afterwards. Cornelius (Acts 10 : 1 sqq.) had 8 heard long before among the Jews of the coming Messiah, through whom he was righteous before God, and in such faith * E. g. Luther's Exposition of Gospel of John, Luther's Works, Walch'a ed.,vii., p. 1140 sq., 2225, 2327 ; aeckendorf 's History, 3 : 166. Part III., Art. X. OF ORDINATION. 333 his prayers and alms were acceptable to God (as Luke calls him devout and fearing G Many ancient Synods have been proclaimed and held 17 in which the bishop of Rome did not preside; as that of Nice and very many others. This also testifies that the Church did not then acknowledge the primacy or superiority of the bishop of Rome. Jerome says: "If authority is sought, the world is greater i£ than the city. Wherever there has been a bishop, whether at Rome, or Eugubium, or Constantinople, or Rhegium, or Alex- andria, he is of the same merit and priesthood."^ Gregory, writing to the patriarch at Alexandria, forbids him- 19 'Ed, princeps and Selneckcr in editi(,n of 1582 add from Jerome: "Tlie intliience of weiilth and tlio humility of poverty do not reader him hisrher or lower." 342 THE SMALCALD ARTICIES self to be called universal bishop. And in the "Register" he, says that in the Council of Chalcedon the primacy was offered to the bishop of Rome, and was not accepted. Lastly, how can the Pope T3e by divine right over the entire 2c Church, when the Church has the election, and the custom gradually prevailed that bishops of Rome should be confirmed by emperors? Also,* since there had been for a long time contests concern- 21 ing the primacy between the bishops of Rome and Constanti- nople, the emperor Phocas at length determined that the pri- macy sliould be assigned to the bishop of Rome. But if the ancient Church had acknowledged the primacy of the R(jman pontiff* this contention would not have occurred, neither would there have been need of a decree of the emperor. C. Arguments of the Adversaries. But they cite against us certain passages, viz. (Matt. 16 : 18 22 sq.) : "Thou art Peter, and upon this rock I will build my Church." Also: "I will give unto thee the keys." Also (John 21 : 15) : "Feed my sheep," and some others. But since this entire controversy has been fully and accurately treated of elsewhere in the books of our theologians, and all things can- not be reviewed in this place, we refer to those writings, and wish them to be regarded as repeated. Yet we will briefly reply concerning the interpretation of the passages quoted. In all these passages Peter is the representative of the 23 ejitire assembly of apostles, as appears from the text itself. qoq For Christ asks not Peter alone, but says : " Whom do ye say that I am?"^ And what is here said in the singular number : " I will give unto thee the keys ; and whatsoever thou shalt bind," etc., is elsewhere expressed in the plural (Matt. 18:18): "Whatsoever ye shall bind," etc. And in John 20 : 23 : " Whosesoever sins ye remit," etc. These words testify that the keys are given alike to all the apostles, and that all the apostles are alike sent forth. In addition to this, it is necessary to confess that the keys 24 pertain not to the person of a particular man, but to the Church, a? many most clear and firm arguments testify. For Christ, speaking concerning the keys (Matt. 18 : 19), adds : " If two of you shall agree on earth," etc. Therefore he ascribes the keys to the Church principally and immediately; just as also for this reason the Church has principally the right of calling. [For just as the promise of the Gospel belongs certainly and immediately to the entire Church, so the keys belong immedi- » Germ, omita I 21. » Matt. 16 : 15. Appendix. POWER AND PRIMACY OF THE POPE. 34o ately to the entire Church, because the keys are nothing else than the office whereby this promise is communicated to every one who desires it, just as it is actually manifest that the Clmrch has the power to ordain ministers of the Church. And Christ speaks in these words : " Whatsoever ye shall bind," etc., and means that to which he has given the keys, namely, the Church : " Where two or three are gathered together in my name" (Matt. 18 : 20). Likewise Christ gives supreme and tinal jurisdiction to the Church, when he savs : " Tell it to tiie Church."] Therefore it is necessary in these passages that Peter be the representative of the entire assembly of the apostles, and for this reason they do not ascribe any prerogative, or superiority, or lordship to Peter. As to the declaration: "Upon this rock I will build my 25 Church," certainly the Church has not been built upon the au- thority of man, but upon the ministry of the confession which Peter made, in which he proclaims that Jesus is the Christ, tlie Son of God. He accordingly addresses him as a minister: "Upon this rock," i. e. upon this ministry. [Therefore he ad- dresses him as a minister of such an office as is to be pervadears from the Codex and Novclli of Justinian that decisions concerning marriage at that time belonged to the magistrates. And by divine law worldly mag- istrates are compelled to make these decisions if the bishops [judge unjustly or] be negligent. The canons also concede the same. Wherefore also on account of this jurisdiction it is not necessary to obey bishops. And indeed since they have framed 78 certain unjust laws concerning marriages, and observe them in their courts, also for this reason there is need to establish other courts. For the traditions concerning spiritual relationship [the prohibition of marriage between sponsors] are unjust. Unjust also is the tradition which forbids an innocent person to marry after divorce. Unjust also is the law which in gen- eral approves all clandestine and underhanded betrothals in violation of the right of parents. Unjust also is the law con- cerning the celibacy of priests. There are also other snares of consciences in their laws, to recite all of which is of no profit. It is sufficient to have recited this, that there are many unjust laws of the Pope concerning matrimonial subjects on account of which the magistrates ought to establish other court'. .,.. Since therefore the bishops, who are devoted to the 79 Pope, defend godle.^^s doctrine and godless services, and do 352 THE SMALCALD ARTICLES. not ordain godly tcacliers, yea aid the cruelty of the Pope, and besides have wrested the jurisdiction from pastors, and exercise this only tyrannically [for their own profit]; and lastly, since in matrimonial cases they observe many unjust laws; the rea- sons why the churches do not recognize these o.s bishops are suf- ficiently numerous and necessary. _ But they themselves should remember that riches have been Bo given to bishops as alms for the administration and advantage of the churches [that they may serve the Church, and perform their ofSce the more efRciently], just as the rule says: "The benefice is. given because of the office." Wherefore they can- not with a good conscience possess these alms, and meanwhile defraud the Church, which has need of these means for sup- porting ministers, and aiding studies [educating learned men], and caring for the poor, and establishing courts, especially mat- rimonial. For so great is the variety and extent of raatrimo-8i nial controversies, that there is need of a special tribunal for these, and for establishing this there is need of the means of the Church. Peter predicted (2 Ep. 2:13) that there would be 82 godless bishops, who would abuse the alms of the Church for luxury and neglect the ministry. Therefore let those who de- fraud know that they will pay God the penalty for this crime. 345 Doctors and Preachers who Subscribed the Augsburg Con- fession and Apology, a. d. MDXXXVII. According to the command of the most illustrious princes and of the orders and states professing the doctrine of the Gospel, we have re-read the articles of the Confession presented to the Em- peror in the Assembly at Augsburg, and by the favor of God all the preachers who have been present in this Assembly at Smal- cald harmoniously declare that they hold and teacli in their churches according to the articles of the Confession and Apology; they also declare that they approve the article concerning the primacy of the Pope, and his power, and the power and jun'sdic- tion of bishops, which was presented to the princes in this Assem- bly at Smalcald. Accordingly they subscribe their names. I, Dr. John Bugexhagen', Pomeuaxus, subscribe the Ar- ticles of the Augsburg Confession, the Apologv, and the Article presented to the princes at Smalcald concerning the Papacy. I also, Dr. Trran- RiiKfars, Superintendent of the churches in the Duchy of Ijiincbiu-ir, subscribe. NicOLAUS A.M.SDoRF of MaoMlcburir subscribed. Appendix. POWER AND PRIMAC^Y OF THE POPE. 350 George Spaeattne of Altenburi^ subscribeil. I, Andrew Ostander, .stibscribo. M. V[-:iT Dfetkimch nt'Nurnberii: siil)S('ri])e(l. Stepjiex A(;Rrr()i.A, Miiii.-^ter at Ilof, subscribed Avitli liis own hand. John Draconites of ^Slurburt:; subscribed. CoNiiAD FiGEXBOTZ Subscribed to all throughout. Martin Bucer. I, Erhard Schnepf, sulwcribe. Paul Rhodius, Preaclier in Stettin. Gerhard Oenikex, Minister of the Church at Minden. Simon Schneeweis, Pastor of Crailsheim. Brixtus Nortiianus, Minister at Soest. I, PoiiERANUS, again subscribe in the name of M. John Brentz, as he enjoined me. Philip Melanciitiion subscribes with his own hand. Anthont Corvixus subscribes with his own hand, as well as in the name of Adam a Fulda. John Schlaixhauffen subscribes with his own hand. M. George Helt of Forchheim. Michael Coelius, Minister at Mansfeldt. Peter Geltner, ^Minister of the Church of Frankfort. DioxTsius ]\Ielaxder subscribed. 346 Paul Fagius of Stni>sl)ur^-. Wexdel Faber, Pastor of Seeburg in Mansfeldt. Conrad Oetinger of Pforzheim, Chaplain of Ulric, Duke of Wiirtemburg. Boniface ^yoLFART, Minister of the \yord of the Church at Augsburg. John ^pinus, Superintendent of Hamburg, subscribed with his own hand. John A:msterdam of Bremen does the same. John Font anus, Superintendent of Lower Hesse, sul>- scribed. Frederick Myconius subscribed for himself and Justus jNIenius. Ambrose Blaurer. I have read, and again and again re-read, the Confession ami Apology presented at Augsburg by the Most Illustrious Prince, the Elector of Saxony, and by the other princes and estates of the Roman Empire, to his Imperial Majesty. I have also read the Formula of Concord concerning the sacrament, made at Wit- tenberg with Dr. Bucer and others. I have also read the ar- ticles written at the ^^sembly at Smalcald in the German lan- guage by Dr. Martin Luther, our most revered preceptor, and the tract concerning the Papacy and the Power and Jurisdiction of 354 THE SMALCALD ARTICLES. Bishops. And, according to my mediocrity, I judge that ali these agree with Holy Scripture, and with the belief of the true and lawful Catholic Church. But although in so great a num- ber of most learned men who have now assembled at Smalcald I acknowledge that I am the least of all, yet as I am not per- mitted to await the end of the assembly, I ask you, most re- nowned man. Dr. John Bugenhagen, most revered Father in Christ, that your courtesy may add my name, if it be necessar}-, to all that I have above mentioned. For I testify in this my own handwriting that I thus hold, confess and constantly will teach, through Jesus Christ, our Lord. Done at Smalcald, Feb. 23, 1537. John Brentz, Minister of Hall. PAUT V, THE SMALL CATECHISM, THE SMALL CATECHISM. OOISTTENTS. PREFACE OF DR. MARTEN LUTHER PART FIRST. THE TEN COMMANDMENTS. PART SECOND. THE APOSTLES' CEEET Art. I. — Of Creatiox. Art II.— Of Kedemption. Abt. III.— Of Sa2ictification. PART THIRD. THE LORD'S PRAYER. PART FOURTH. THE SACRAMENT OF BAPTISM. INTRODUCTION TO PART V.— OF CONFESSION PART FIFTH. THE SACRAMENT OF THE ALTAR. APPENDIX I. MORNING AND EVENING PRAYER, APPENDIX II. BLESSING AT TABLE. APPENDIX III. TABLE OF DUTIES. IK ENCHIRIDION : THE SMALL CATECHISM OF DR. MARTIN LUTHER, FOB PASTOES AND PREACHERS. 349 PREFACE OF DR. MARTIN LUTHER. Martin Luther to all Faithful and Godly Pastors AND Preachers : Grace, Mercy and Peace in Jesus Christ, our Lord. The deplorable condition in which I found religious affairs i during a recent visitation of the congregations has impelled me to publish this Catechism, or statement of the Christian doctrine, after having prepared it in very brief and simple terms. Alas I what misery I beheld ! The people, especially 2 those who live in the villages, seem to have no knowledge whatever of Christian doctrine, and many of the pastors are ignorant and incompetent teachers. And, nevertheless, they all 3 maintain that they are Christians, that they have been baptized and that they have received the Lord's Supper. Yet they can- not recite the Lord's Prayer, the Creed, or the Ten Command- ments; they live as if they were irrational creatures, and now that the Gospel has come to them, they grossly abuse their Christian liberty. Ye bishops ! what answer will ye give to Christ for having 4 s* shamefully neglected the people and paid no attention to the duties of your office? I invoke no evil on your heads. But 5 you withhold the cup in the Lord's Supper, insist on the ob- servance of your human laws, and yet, at the same time, do not take the least interest in teaching the people the Lord's Prayer, the Creed, the Ten Commandments, or any other part of the Word of God. Woe unto you ! WTiereforc I beseech you in the name of God, my beloved 6 brethren, who are pastors or preachers, to engage heartily in the discharge of the duties of your office, to have mercy on the people who are entrusted to your care, and to assist us in intro- ducing the Catechism among them, and especially among the 359 3b'0 THE SMALL CATECHISM. young. And if any of you do not possess the neces^sary quali- orn fications, I beseech you to take at least the following forms and read them, word for word, to the people on this wise: In the first place, let the preacher take the utmost care to? avoid all changes or variations in the text and wording of the Ten Commandments, the Lord's Prayer, the Creed, the Sacra- ments, etc. Let him, on the contrary, take each of the forms respectively, adhere to it, and repeat it anew year after year. For young and inexperienced people cannot be successfully in- structed unless we adhere to the same text or the same forms of expression. They easily become confused when the teacher at one time employs a certain form of words and expressions, and at another, apparently with a view to make improvements, adopts a different form. The result of such a course will be, that all the time and labor which we have expended will be lost. This point was well understood by onr venerable fathers, 8 who were accustomed to use the same words in teaching the Lord's Prayer, the Creed, and the Ten Commandments. We, too, should follow this plan when we teach these things, par- ticularly in the case of the young and ignorant, not changing a single syllable, nor introducing any variations when, year after year, we recur to these forms and recite them anew before our hearers. Choose, therefore, the form of words \vhich best pleases you, 9 and adhere to it perpetually. When you preach in the pres- ence of intelligent and learned men, you are at liberty to ex- hibit your knowledge and skill, and may present and discuss these subjects in all the varied modes which are at your com- mand. But when you are teaching the young, retain the same ic form and manner without change : teach them, first of all, the Ten Commandments, the Creed, the Lord's Prayer, etc., always presenting the same words of the text, so that those who learn can repeat them after you and retain them in the memory. But if any refuse to receive your instructions, tell them 11 lainly that they deny Christ and are not Christians ; such persons shall not be admitted to the Lord's Table, nor present a child for baptism, nor enjoy any of our Christian privileges, but are to be sent back to the Pope and his agents, and, ir^^eed, qr-j to Satan himself. Their parents and employei-s should, 12 besides, refuse to furnish them with food and drink, and notify them that the government was disposed to banish from the country all persons of such a rude and intractable character. For although we cannot, and should not, compel them to 13 exercise faith, we ought, nevertheless, to instruct the great mass with all diligence, so that they may know how to distin- guiKJi between right and wrong in their conduct toward those PREFACE OF DR. MARTIN LUTHER. 361 with whom they live or among whom they desire to cam their living. For whoever desires to reside in a city, and enjoy the rights and privileges which its laws confer, is also bound to know and obey tlio.^e laws. God grant that such persons may become sincere believers ! But if they remain dishonest and vicious, let them at least withhold from public view the vices of their hearts. In the second place, when those whom you are instructing i have become familiar with the words of the text, it is time to touch them to understand the meaning of tho.se words, so that they mav become acquainted with the object and purport of the lesson. Then proceed to another of the tbllowing forms, or, at 15 your pleasure, choose any other which is brief, and adhere strictly to the same words and forms of expression in the text, without altering a single syllable; besides, allow yourself ample time for the lessons. For it is not necessary that you should, 16 on the same occasion, proceed from the beginning to the end of the several parts; it will be more profitable if you present them separately, in regular succession. When the ])eople have, for instance,'at length correctly understood the First Command- ment, you may proceed to the Second, and so continue. By neo;lecting to observe this mode the people will be overbur- dened, and be prevented from understanding and retaining in memory any considerable part of the matter communicated to them. In the third place, when you have thus reached the end of 17 this Short Catechism, begin anew with the Large Catechism, and by means of it furnish the people with fuller and more comprehensive explanations. Explain here at large every Commandment, every Petition, and, indeed, every part, show- ing the duties which they severally impose, and both the ad- vantages which follow the performance of those duties, and also the dangers and losses which result from the neglect of them. Insist in an especial manner on such Commandments or other i£ parts as seem to be most of all misunderstood or neglected by your people. It will, for example, be necessary that you should enforce with the utmost earnestness the Seventh Commandment, which treats of stealing, when you are teaching workmen, dealers, and even farmers and servants, inasmuch as many of these are guilty of various dishonest and thievish practices. So, too, it will be your duty to explain and apply the Fourth Com- mandment with great diligence when you are teaching children and uneducated adults, and to urge them to observe order, to be faithful, obedient and peaceable, as well as to adduce nume- rous instances mentioned in the Scriptures which show that God ])unished such a,s were guilty in these things and blessed the obedient. 46 362 THE SMALL CATECHISM. 352 Here, too, let it be your great aim to urge magistrates 19 and parents to rule wisely and to educate the children, ad- monishing them, at the same time, that such duties are imposed on them, and showing them how grievously they sin if they neglect them. For in such a case they overthrow and lay waste alike the kingdom of God and the kingdom of the world, act- ing as if they were the worst enemies both of God and of men. And show them very plainly the shocking evils of which they 20 are the authors when they refuse their aid in training up chil- dren to be pastors, preachers, writers, etc., and set forth that on account of such sins God will inflict an awful punishment upon them. It is, indeed, necessary to preach on these things; for parents and magistrates are guilty of sins in this respect which are so great that there arc no terms in which they can be de- scribed. And truly, Satan has a cruel design in fostering these evils. Finally, inasmuch as the people are now relieved from the 21 tyranny of the Pope, they refuse to come to the Lord's Table, and treat it with contempt. On this point, also, it is very neces- sary that you should give them instructions, while, at the same time, you are to be guided by the following principles: That we are to compel no one to believe, or to receive the Lord's Supper; that we are not to establish any laws on this point, or appoint the time and place ; but that we should so preach as to 22 influence the people, without any law adopted by us, to urge, and, as it were, to compel us, who are pastors, to administer the Lord's Supper to them. Now this object may be attained if we address them in the following manner : It is to be feared that he who does not desire to receive the Lord's Supper at least thre*- or four times during the year despises the Sacra- ment, and is no Christian. So, too, he is no Christian who neither believes nor obeys the Gospel ; for Christ did not say, " Omit or despise this," but, " This do ye, as oft as ye drink it," etc. He commands that this should be done, and by no means be neglected and despised. He says, " This do." Now, he who does not highly value the Sacrament shows 23 thereby that he has no sin, no flesh, no devil, no world, no death, no danger, no hell ; that is to say, he does not believe ithat such evils exist, although he may be deeply immersed in them, and completely belong to the devil. On the other hand, he needs no grace, no life, no Paradise, no heaven, no Christ, 2^2 no God, no good thing. For if he believed that he was involved in such evils, and that lie was in need of such l)Iessings, he could not refrain from receiving the Sacrament, wherein aid is afforded against such evils, and, again, such blessings are bestowed. It will not be necessary to compel him by the force of any law to approach the Lord's Table; he will PREFACE OF DR. MARTIN LUTHER. 365 hasten to it of his own accord, will compel himself to come, and indeed urge you to administer the Sacrament to him. Hence, you are by no means to adopt any compulsory law in 24 this case, as the Pope has done. Let it simply be your aim to set forth distinctly the advantages and losses, the wants and the benefits, the dangers and the blessings, which are to be con- sidered in connection with the Sacrament; the people will, doubtless, then seek it without urgent demands on your part. If they still refuse to come forward, let them choose their own ways, and tell them that those who do not regard their own spiritual misery, and do not desire the gracious help of God, l:)elong to Satan. But if you do not give such solemn admo- 25 uitions, or if you adopt odious compulsory laws on the subject, it is your own fault if the people treat the Sacrament with con- tempt. Will they not necessarily be slothful if you are silent and sleep? Therefore consider the subject seriously, ye Pas- 26 tors and Preachers. Our office has now assumed a very differ- ent character from that which it bore under the Pope; it is now of a very grave nature, and is very salutary in its influence. It consequently subjects us to far greater burdens and labors, dangers and temptations, whilst it brings with it an inconsider- able reward and very little gratitude in the world. But Christ 27 himself will be our reward if we labor with fidelity. May He grant such mercy unto us who is the Father of all grace, to whom be given thanks and praises through Christ, our liord, for ever I Ajnen. 354 PART FIRST. THE TEN COMMANDMENTS. In the plain form in which they are to he taught by the Head of a family. The First Commandment. I AM the Lord thy God. Thou shalt have no other gods i before me. Whai is meant by this Commandment f -2 Answer. We should fear, love, and trust in God above all things. The Second Commandment. Thou shalt not take the name of the Lord thy God in vain ; 3 for the Lord will not hold him guiltless that taketh his name in vain. WTiat is meant by this Commandment f 4 Answer. We should so fear and love God as not to curse, swear, conjure, lie, or deceive by his name, but call upon him in every time of need, and worship him with prayer, praise, and thanksgiving. The Third Commandment. Remember the Sabbath day, to keep it holy. 5 What is meant by this Commandment f 6 Answer. We should so fear and love God as not to desj)ise his Word and the preaching of the Gospel, but deem it holy, and willingly hear and learn it. The Fourth Commandment. Honor thy father and thy mother, that thy days may be 7 long upon the land which the Lord thy God giveth thee. What is meant by this Commandment f 8 Answer. AVe should so fear and love God as not to despise net- nor displease our parents and superiors, but honor, serve, obey, love, and esteem them. Parallel Passages. — See Large Catechism. 364 Part I. THE TEN COMMANDMENTS. 361 The FirrH Commandment. Ihou shalt not kill. 9 Wfuxt is meant by this Commandment f lo Ansioer. We should so fear and love God as not to do our neighbor any bodily harm or injury, but rather assist and com- fort him in danger and want. The Sixth Commandment. Thou shalt not commit adultery. ii Wliat w m£ant by this Commandment f 13 Answa-. We should so fear and love God as to be chaste and pure in our words and deeds, each one also loving and honor- ing his wife or her husband. The Seventh Commandment. Thou shalt not steal. '.' WJiat is meant by this Commandment? 14 Answer. We should so fear and love God as not to rob our neighbor of his money or property, nor bring it into our pos- session by unfair dealing or fraudulent means, but rather assist him to improve and protect it. The Eighth Commandment. Thou shalt not bear false witness against thy neighbor. 15 What is m^ani by this Commandment f 16 Answer. AVe should so fear and love God as not deceitfully to belie, betray, slander, nor raise injurious reports^ against our neighbor, but apologize for him, speak well of him, and put the most charitable construction on all his actions. The Ninth Commandment. Thou shalt not covet thy neighbor's house. 17 What is meant by this Commandment? I? Answer. We should so fear and love God as not to desire by •jraftiness to gain possession of our neighbor's inheritance or oro home, or to obtain it under the pretext of a legal light, but be ready to assist and serve him in the preservation of his own. The Tenth Commandment. Thou shalt not covet thy neighbor's wife, nor his man-servant, ig nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbor's. 366 THE SMALL CATECHISM. What is meant by this Commandment ? 20 Answer. We should so fear and love God as not to alienate our neighbor's wife from him, entice away his servants, nor let loose his cattle, but use our endeavors that they may remain and discharge their duty to him. What does God declare concerning all these Commandments? ar Answei'. He says : I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me: and shew- ing mercy unto thousands of them that love me, and keep my commandments. What is meant by this declarationf 27 Answer. God threatens to punish all those who transgress these commandments. We should, therefore, dread his dis- pleasure and not act contrarily to these commandments. But he promises grace and every blessing to all who keep them. We should, therefore, love and trust in him, and cheerfully do what he has commanded us. 357 PART SECOND. THE CREED. In the plain form in which it is to be taught by the Head of a family. The Fiest Article. Of Creation. i I BELIEVE in God the Father Almighty, Maker of heaven A equals; I have grumbled and sworn at my wife. For all this I am sorry, and pray for grace: I mean to do better. A master or mistress should say thu^ : In particular I confess before thee that I have not been 23 faithful in training my children, domestics and wife [family] for God's glory. I have cursed. I have given a bad exara])le by unchaste words and works. I have injured my neighbor. 1 have slandered, have overcharged and have given spurious goods and short measure. And whatever more he has done in violation of God's com- i,\ mand and his station, etc. But if any one do not feel that he is oppressed by these or greater sins, he should not be anxious, or search for or devise other sins, and thereby make a torture out of confession,^ but should mention one or two sins known * Cf. Aug. Conf., XXV. : 7 sqq. ; Apology, Art. xi. (iv.) : 63. p. 166. PabtV. the sacrament OF TPIE ALTAR. 373 to himself. Thus : In particular I confess that I once cursed. I once used immodest words. I have neglected this or that, etc. Let this suffice. But if you know of none at all (which, however, is scarcely 25 possible), mention none in particular, but receive the forgive- ness after the general confession which you make before God to the minister. Then the Cov/essor slwuld say : God be merciful unto thee and strengthen thy faith. Amen, zf And again : Dost thou believe that ra} forgivene,'t. Thou shall have no other gods bi'fore me. That is: Thou shalt have [and worship] me alone as thy i God. What is the force of this, and how is it to be under- stood? What is it to have a god? or, what is God? An- 2 swer: A god is that whereto we are to look for all good and to take refuge in all distress; so that to have a god is to trust and believe him from the whole heart; as I have often said that the confidence and faith of the heart alone make both God and an idol. If your faith and trust be right, then is vour3 o-od also true. And, oivthe other hand, if your trust be talse and wrong, then you have not the true God ; for these two be- long together, viz. faith and God. That now, I say, upon whrdi you set your heart and put your trust is properly your o-od. Therefore it is the intent of this commandment to re- 4 quire such true faith and trust of the heart as regards the only true God, and rest in him alone. That is as much as to say: " See to it that you let me be your God, and you never seek another," i. e. " Whatever you lack in good, seek it of me, and look to me for it, and whenever you sutfer misfortune and dis- tress, lay hold of me and cling fast to me. I verily will give vou enough and help you out of every necessity ; only let not vour heart cleave to or rest in any other." This I must unfold somewhat" more plainly, that it may be 5 understood and perceived by ordinary examples of the contrary. Manv a one thinks that he has God and ever\'thing in abundance when he has money and possessions, in which he trusrs and boiists so arrogantly as to care for no one. Lo, 6 such a man also has a god, jNIannuon by name, i. e. money and possessions, on which he sets all his heart, and which is also ^he most common idol on earth. Pie who has money and pos-7 392 THE LARGE CATECHISM. sessions feels secure, and is as joyful and undismayed as though he were in the midst of Paradise. On the other hand, he who 8 has none doubts and is despondent, as though he knew of no God. For very few are to be found who are of good cheer, 9 and who neither mourn nor complain if they have not Mam- mon. This [care and desire for money] adheres and clings Ic our nature, even to the grave. So too, whoever trusts and boasts in the possession of great la skill, prudence, power, favor, friendship and honor has also a god, but not the only true God. This appears again when you notice how presumptuous, secure and proud people are because of such possessions, and how despondent when without them or deprived of them. Therefore I repeat that the true expla- nation of this point is that to have a god is to have something upon which the heart entirely trusts. Besides, consider what, in our blindness, we have hitherto 11 been doing under the Papacy. If any one had toothaciiQ, he fasted and honored St. Apollonia [macerated his flesh by volun- tary fasting to the honor of St. Apollonia]; if he were afi'aid of fire, he sought St. Laurence a.s his deliverer; if he dreaded pestilence, he made a vow to St. Sebastian or Rachio, and a count- less number of such abominations, where every one selected his own saint whom he worshipped and invoked in distress. Here 12 belong those also whose idolatry is most gross, and who make a covenant with the devil, in order that he may give them plenty of money or help them in love-affliirs, preserve their cattle, re- store to them lost possessions, etc., as e. g. sorcerers and nec- romancers. For all these place their heart and trust elsewhere than in the true God, and neither look to him for any good nor seek anything from him. 000 Thus you can easily understand what and how much 13 this commandment requires, viz. that man's entire heart and all his confidence be placed in God alone, and in no one else. For to have God, you can easily perceive, is not to lay hold of him with our hands or to put him in a bag [as money], or to lock him in a chest [as silver vessels]. But he is said to 14 be apprehended when the heart lays hold of him and depends upon him. But to depend upon him with the heart is nothing 15 else than to trust in him entirely. For this reason he wishes to withdraw us from everything else, and to attract us to him- self, viz. because he is the only eternal good. As though he would say : Whatever you have heretofore sought of the saints, or for which you have trusted in Mammon, as w'cll as all else, expect of me, and regard me as the one who wdll help you and endow you richly with all good things. Lo, you have here the true honor and service of God, which i« pleases God, and which he commands under penalty of eternal Fart I. THE TEN COM.MANDMENTS. 393 wrath, viz. tluit the heart know no other trust or confidence than in him, and do not suffer itself to be torn from him, but, for him, risk and disre2;ard everything; upon earth. On the 17 other hand, you can easily see and judire how the world prac- tises only false worsliip and idolatry. For no people has ever been so godless as not to institute and observe some sort of di- vine service. Thus every one has set up as his own god what- ever he looked to for blessings, help and comfort. When, for example, the heathen who aimed at power and i3 dominion elevated Jupiter as tlie supreme god, the others, who were bent upon riches, happiness, or pleasure and a life of ease, venerated Hercules, Mercury, Venus, or others. Women with child worshipped Diana or Lucina. Thus every one makes oQQ that to which his heart is inclined his god. So that even in the mind of the heathen to have a god is nothing but 19 to trust and believe. But their error is this, that their trust is false and wrong; for it is not placed in the only God, beside whom there is truly no other in heaven or upon earth. Where- 20 fore the heathen really form their self-invented notions and dreams of God into an idol, and put their trust in that which is altogether nothing. Thus is it with all idolatry ; for it con- 21 sists not merely in erecting an image and worshipping it, but rather in the heart, which is intent on something else, and seeks help and consolation from creatures, saints or devils, and neither accepts God, nor looks to him for good to such an ex- tent as to believe that he is willing to help ; neither believes that whatever good it experiences comes from God. Besides, there is also a false divine service and extreme idol- 22 atry, which we have hitherto practised, and is still prevalent in the world, upon which also all ecclesiastical orders are founded, and which alone concerns the conscience, that seeks in its own works help, consolation and salvation, presumes to wrest hea- ven from God, and reckons how many institutions it has founded, how often it has fasted, attended Mass, etc. Upon such things it depends, and of them boasts, as though unwill- ing to receive anything from God gratuitously, but desires it- self to earn them or merit them superabundantly, as though he were in our service and debt, and we his lord. What is this 23 but reducing God to an idol, yea, a mere Pomona, and eleva- ting and regarding ourselves as God? But this is slightly too subtile, and cannot be comprehended by young pupils. But let this be said to the simpler, in order that they may 24 well note the moaning of this oommnndment and retain it in memory, viz. that we are to trust in God alone, and look to him oqr) and expect from him all good, as from one who gives us bodv, life, food, drink, nourishment, health, protection, pexice and all necessaries of both temporal and eternal things; 50 394 THE LARGE CATECHISM. who also preserves us from misfortune, and if any evil befall us delivers and aids us, so that it is God alone (as has been suf- ficiently said) from whom we receive all good, and by whom we are delivered from all evil. Hence also, I think, we Ger-25 mans from ancient times designate God (more elegantly and appropriately than in any other language) by that name from the word Good, since he is an eternal fountain which gushes forth and overflows with pure good, and from which emanates all that is and is called good. For even though otherwise we experience much good from 26 men, we are still to consider whatever we receive by his com- mand or arrangement as received from God. For our parents, and all rulers, and every one besides, with respect to his neigli- bor, have received from God the command that they shoulddo us all manner of good ; so that we receive these blessings not from them, but, through them, from God. For creatures are only the hand, channels and means whereby God gives all things, as he gives to the mother breasts and milk to support her child, and corn and all manner of produce spring from the earth for nourishment, none of which could be produced by any creature of himself. Therefore no man should presume to take or give anything 27 except as God has commanded ; in order that thereby it may be acknowledged as God's gift, and thanks may be rendered him for it. On this account also these means of receiving good gifts through creatures are not to be rejected, neither should we in presumi)tion seek other ways and means than God has com- manded. For that would not be receiving from God, but seek- ing of ourselves. Let every one, then, see to it that he esteem this command- 28 ment great and high above all things, and do not deride it. Ask and examine your heart diligently, and you will find whether it cleave to God alone or not. If you have a heart that can expect of him nothing but what is good, and this too oq-i especially in want and distress, and that renounces and for- sakes everything that is not God, then you have the only true God. If, on the contrary, it cleave to anything else, of which it expects more good and help than of God, and do not find refuge in him, but in adversity flee from him, then you have an idol, another god. In order that it maybe seen that God will not have this 25 commandment disregarded, but will most strictly enforce it, he has attached to it first a terrible threat, and then a beautiful consolatory promise which it is important to learn and to im- press upon young people, that they may take it to heart and retain it: Pabt I. Till-: TKN COM.MANDMENTS. 395 Exposition of the Appendix to the First Commandment. For I the Lord thy God am a jealous God, visiting the 3c iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; and showing mercy unto thousands of thera that love me and keep ray comrnand- neuts. Although these words pertain to all the commandments (as 31 we shall hereafter learn), yet they are joined to this as the chief commandment, to indicate that it is of first importance that men have a right head ; for where the head is right, the whole life must be right, and vice versd. Learn, therefore, 32 from these words how angry God is with those who trust in anything but him, and again how good and gracious he is to those who trust and believe in him alone with the whole heart; so that his anger does not cease until the fourth generation, while, on the other hand, his blessing and goodness extend to many thousands. Learn this, that you may not live in such 33 security and commit yourself to chance, as men of brutal heart, who think that it makes no great difference how they live. He is a God who, if men turn from him, will not leave it 34 unavenged, and will not cease to be angry until the fourth gen- eration, even until they are utterly exterminated. Therefore he is to be feared, and not to be despised. oQo This also he has demonstrated in all history, as the 35 Scriptures fully show and daily experience can well teach. For, from the beginning, he has utterly extirpated all idolatry, and, on account of it, both heathen and Jews ; even as at the present (lay he overthrows all false worsliip, so that all who remain therein must finally perish. Therefore, although proud, 36 powerful and rich worldlings are now to be found, who boast defiantly of their Mammon, notwithstanding that God is angry or laughs at them, in the confidence that they can endure his wrath ; vet, before they are aware, they shall be wrecked, with all in which they trusted; as all others have perished who have thought themselves more secure or powerful. And just because of such hardened men who imagine, be- 37 cause God connives and allows them to rest in security, that he either is entirely ignorant or cares nothing about such matters, he must deal thus severely and inflict punishment, not forget- ting them unto children's children ; so that every one may see that this is not a matter of sport to him. For they are those whom 38 he means when he says : " Who hate me," i. e. those who per- sist in their defiance and pride; who will not hear what is preached or said to them ; who, if they be reproved, in order that before punishment begin they may learn to know them- 396 THE LARGE CATECHISM. Kelves and amend, are so mad and foollBh that they clearly merit wrath ; as we see now daily in bishops and princes. But terrible as are these threatenings, so much the more 39 powerful is the consolation of the promise, that those who trust in God alone should be sure that he will show them mercy, i. e. that he will show them pure goodness and blessing, not only • for themselves, but also to their children and children's chil- dren, even to the thousandth generation. This ought certainly 4.C to move and impel us, if we wish all temporal and eternal good, oQo to stay our hearts with all confidence upon God ; since the Supreme Majesty makes such gracious offers and such rich promises. Therefore let every one give the most earnest heed that it be 41 not regarded as though this were spoken by a man. For to you it is a question either of eternal blessing, happiness and salvation, or of eternal wrath, misery and woe. What more would you have or desire than that which he so kindly prom- ises, viz. to be yours with every blessing, and to protect and help you in all need ? But this, alas ! is the great calamity, that the world believes 42 nothing of this, and regards it not as God's Word, because it sees that those who trust in God, and not in Mammon, suffer care and want, and the devil opposes and resists them ; that they have neither money, favor nor honor, and besides can scarcely support life; while, on the other hand, those who serve Mammon have power, favor, honor, possessions and every comfort in the eyes of the world. For this reason, against such appearances, these words must be grasped ; and we must remember that they do not lie or deceive, but must prove true. Reflect for yourself or make inquiry and tell me: Do all 43 they who have employed all their care and diligence to accu- mulate great possessions and wealth finally attain them? You will find that they have labored and toiled in vain, or even though [with much toil] they have amassed great treasures, they have been dispersed and scattered, so that they themselves have never found happiness in their wealth, and it never reached the third generation. 00^ In all histories, as well as in the experience of aged 44 people, you will find enough examples. See that you only regard and ponder them. Saul was a great king, chosen of God, and a godly man ; but 45 when he was established in his throne, he let his heart decline from God, put his trust in his crown and power, and perished with all that he had ; so that none of his children remained. David, on the other hand, was a poor, despised man, hunted 46 down and chased, so that he nowhere felt secure of his life; Part I. THE TEX COIMMANDMENTS. 397 yet he was to be preferred to Saul, and become king. For these words must abide and j)rove true, since God cannot lie or deceive. Only let not the devil and the world deceive you by appearances, which indeed remain for a time, but finally are uothino-. Let us then learn well the First Commandment, that we 4.7 may see how God will allow no presumption nor any trust in any other object, and how he requires nothing higher of us liian confidence from the heart for everything good ; so that we may proceed straight forward and employ all the blessings which God gives no farther than as a shoemaker uses his needle, awl and thread for work, and then lays them aside, or as a traveller uses an inn, and food and his bed, only for tem- poral necessity, each one in his station, according Uj God's order, and without allowing any of these things to be our lord or itlol. Let this suffice with respect to the First Commandment, 48 which we have had to explain at length, since it is of chief ini- portance, because, as before said, where the heart is rightly dis- posed toward God and this commandment is observed, all the rest follow. The Second Commandment. 395 TIiou shall not fake (he name of the Lord thy God in vain. 49 As the First Commandment has instructed the heart and 50 taught it faith, so this commandment leads us forth and directs the mouth and tongue to God. For the first objects that, springing from the heart, manifest themselves are words. Therefore as I have taught above what it is to have a god, so it is necessary to comprehend simply the meaning of this and all the commandments, and to answer accordingly. If, then, it be asked : How do you understand the Second 51 Commandment, and what is meant by taking God's name in vain ? we answer briefly : It is taking God's name in vain if we call upon the Lord God in any way in support of fixlsehood or wrong of any kind. Therefore this commandment forbids the mention of God's name, or taking it upon the lips, when the heart knows or should know differently, as among those who take oaths in courts of justice, where one side falsifies against the other. For God's name cannot be more abused 5: (han when used to support falsehood and deceit. Let this be considered the plain and most simple meaning of this com- mandment. From this every one can readily infer when and in how 51 many ways God's name is taken in vain, although it is impos- sible to enumerate all its abuses. Yet, in a few words, all abuse of God's name occurs first in worldly business and in matters which roncerii money, possessions, honor, whether it be 398 THE LARGE CATECHISM. publicly befe J e courts of justice, in the market or elsewhere, where men make false oaths in God's name, or take the respon- sibility of the matter upon their souls. And this is especially prevalent in marriage atfairs, where two secretly betroth them- selves to one another, and afterward abjure. But the greatest abuse occur.i in spiritual matters, which per- 5.^ tain to the conscience, when false preachers rise up and offer their lying vanities as God's Word. „qrt Behold, all this is decorating one's self with God's name, 35 or wishing to be fair and maintain our cause, wliether it occur in gross, worldly business or in sublime, subtile matters of faith and doctrine. And among liars belong also blas- phemers, not alone those who are very gross, well known to every one, who, without fear, disgrace God's name (they belong not to our school, but to that of the hangman) ; but also those who publicly traduce the truth and God's Word, and refer it to the devil. Of this there is no need to speak further. Here, then, let us learn and thoroughly understand the im- 56 poj-tance of this commandment, that we diligently be on our guard against every abuse of the holy name, as the greatest .-h it be deferred a long time, they shall not succeed ; so that all that they may gain thereby will slip out of their hands, and thev never will enjoy it; as I hav^e seen in the case of many wlio6S repudiated their marriage-vows, that they have never had a good hour or a healthful day, and thus perished miserably in •body, soul and possessions. Therefore I again and again advise and exhort, that by 5g means of warning and terror, restraint and punishment, they be accustomed to shun falsehood, and especiallv to avoid the use of God's name in its support. For where they are allowed to do thus, no good will result, as it is even now evident that the world is worse than it has ever been, and that there is no government, no obedience, no fidelity, no faith, but only pre- sumptuous, licentious men, whom no teaching or reproof helps ; qqq all of which is only God's wrath and punishment for such flagrant contempt of this commandment. On the other hand, they should be constantly urged and in- 70 cited to honor God's name, and to have it always upon their lips in everything that may happen to them or come to their notice. For to give true honor to his name is to look to it and implore it for all consolation ; so that (as we have heard above) first the heart, by faith, gives God the honor due him, and afterwards the lips, by confession. This habit is not only blessed and useful, but especially pow-71 erful against the devil, who is ever about us, and lies in wait to bring us into sin and shame, calamity imd trouble, but who is always offended to hear God's name, and cannot remain long where it is mentioned and called upon from the heart. And, 72 indeed, many a terrible and shocking calamity would befall us if, by our calling upon his name, Gotl did not preserve us. I have myself tried it, and learned by experience that often sud- den great calamity was immediately averted and removed dur- ing such invocation. To vex the devil, I say, we should always have this holy name in our mouth, so that he may not be able to injure us as he would wish. For this end it is also of service that we be in the habit of 77 daily commending ourselves to God, with soul and body, wife, child, servants and all that we have, against all necessities that may occur; whence also the blessing and thanksgiving at meals, and other prayers morning and evening, have originated and remain in use. Like\vise also the practice of children to cross 74 themselves and exclaim, when any thing monstrous or terrible is seen or heard: "Lord God, protect us!" " Plelp, dear Lord Jesus!" etc. Thus too, if any one experience unexpected good, Past I. THE TEN COMMANDMENTS. 403 however trivial, that he say: "God be praised and thankod -rvrv for bestowing this on me !" As formerly the children were accustomed to fast and pray to St. Nicholas and other saints. This would be more pleasing and acceptable to God than all mon:isticisra and Carthusian sanctity. So we might thus train our youth, in a childlike M'ay and in 75 the midst of their plays, in God's fear and honor, so that the First and Second C'omniandments might be familiar and in constant practice. Then some good might adhere, spring up :uid bear fruit, and men grow up in whom an entire land might rejoice and be glad. This would be the true way to bring up 76 children; since, by means of kindness, and with delight, they can be become accustomed to it. For what must only be forced with rods and blows will have no good result, and at farthest, under such treatment, they will remain godly no longer than the rod descemls upon their backs. But this manner of training so spreads its roots in the heart 77 that they fear God more than rods and clubs. This I say with such simplicity, for the sake of the young, that it may penetrate their minds. For since we are preaching to children, we must also prattle with them. Thus have we prevented the abuse, and have taught the right use of the divine name, which should con- sist not only in words, but also in practice and life; so that we may know that God is well pleased with this, and will as richly reward it as he will terribly punish its abuse. The Third Commandme>;t. Remember the Sabbath day, to keep it holy. 78 The word Sabbath {Feiertag) is derived from the Hebrew 79 word which jn-operly signifies to rest (feiren), i. e. to abstain from labor. Hence we are accustomed to say, in German, Feiei-- abend machen, i. e. to cease working, or give a holy evening [sanctify the Sabbath]. Now, in the Old Testament, God sep-8c .r.^ arated the seventh day, and appointed it for rest, and com- manded that it should be regarded holy above all others. According to this external observance, this commandment was o-iven to the Jews alone, that they should abstain from toil- some work, and rest, so that both man and beast might recup- erate, and might not be debilitated by unremitting labor. Al-3i though they afterwards interpreted this too strictly,^ and grossly abused it, so that they traduced and could not endure in Christ those works which they themselves were accustomed to do there- on, as we read in the Gospel ; just as though the commandment were fulfilled in this, viz. that no external [manual] work what- "^ Literally : " Stretched this too tightly." il 402 THE LARGE CATECHISM. ever be performed, which was not. the raeaninj;. but, as we shall hear, that thev sanctify the Sabbath or Dav of Rest. This coinrnandment, therefore, according to its gross sense, 82 does not pertain to us Christians; for it is altogether an exter- nal matter, like the other ordinances of the Old Testament, which were bound to particular customs, persons, times and places, and all of which have now been made free through Christ. But to derive hence Christian instruction for the simple as 83 to what, in this commandment, God requires, let it be observed that we keep the festal days, not for the sake of intelligent and learned Christians (for they have no need of this obi-ervance), but first of all for bodily causes and necessities, which nature teaches and requires; and for the common people, man-servants and maid-servants, who are occupied the whole week with their work and trade, that for a day they may forbear, in order to rest and be refreshed. Secondly, and most especially, that on such day of rest (since 84 otherwise it cannot be accomplished) time and opporttinity be taken to attend divine service, so that we meet to hear and treat of God's Word, and afterwards to praise God in singing and prayer. But this, I say, is not so limited to any time, as with the 85 Jews, that it must be just on this or that day ; for in itself no one day is better than another, and this should indeed occur daily ; but since the ma.ss of people cannot give such attend- ance, there must be at least one day in the week set apart. But since from of old Sunday [the Lord's Day] has been appointed Af^n for this purpose, we also should continue the same, that everything be done in harmonious order, and no one, by unnecessary innovation, create disorder. Therefore the simple meaning of the commandment is this, 86 viz. since holidays are observed, such observance be devoted to hearing God's Word ; so that the special employment of this day be the ministry of the Word for the young and the mass of poor people ; yet that the observance of rest be not so strictly interpreted as to forbid any other incidental and necessary work. When, then, it is asked : " What is meant by the command- 8; ment : ' Remember the sabbath-day to sanctify it'?" Answer: To sanctify the Sabbath is the same as " to keep it holy." But what is meant by " keeping it holy"? Nothing else than to be occupied in holy words, works and life. For the day needs no sanctification for itself; for in itself it has been created holy [from- the beginning of the creation it was sanctified by its Creator]. But God desires it to be holy to thee. Therefore; it becomes holy or unholy on thy account, according as thou tlT, occupied on the same with things that are holy or anholj. Part I. THE TEN COMMANDMENTS. 403 How tlien does sucli sanctificiition occur ? Not thiit [with 88 folded hands] we sit behind the stove and do uo rough [ex- ternal] work, or deck ourselves with a garland and put on our best clothes, but (as h:is been said) that we occupy ourselves with God's Word, and exercise ourselves therein. And indeed we Christians ought always to keep such a Sab- 8« bath, and to be occupied with nothing but holy things, i. e. daily to meditate upon God's Word, and carry it in our hearts and upon our lips. But because (as has been said) we do not all have leisure, we must devote several hours a week to the young, or at leai;t a day to the mass of people, in order that we may be concerned about this alone, and especially urge the Ten Commandments, the Creed and the Lord's Prayer, and thus direct our whole life and being according to God's Word. The Sabbath is truly kept whenever time is devoted to earn- 9c est attention to this, and the practice of it; but that cannot be called a true Christian Sabbath where this is not done. For they who are not Christians can kee]) holiday and be idle just as well as the entire swarm of our ecelcsiastic-s, who stand daily in the churches, singing, and ringing bells, but who keep no .«q Sabbath day holy, because they neither preach nor practise God's Word, but teach and live contrary to it. For the Word of God is the sanctuary above all sanctuaries, 91 yea, the only one which we Christians know and have. For though we had the bones of all the saints, or all holy and con- secrated gai-ments upon a heap, they would not avail us any- thing; for all that is a dead thing which can sanctify nobody. But God's Word is the treasury which sanctifies everything wherebv even all the saints themselves were sanctified. What- 92 ever be' the hour when God's Word is taught, preached, heard, read or meditated upon, person, day and work are then sancti- fied thereby, not because of tiie external work, but because of the Word, which makes saints of us all. Therefore I constantly say that all our life and work nuist be guided by God's Word, if it is to be pleasing to God or holy. Where this occurs, this commandment exerts its power and is fulfilled. On the contrary, any matter or work that is without God's 03 Word is unholy before God, no matter how brilliant it may appear, even though it be covered with relics, such as the fic- titious spiritual orders, which know nothing of God's Word and seek holiness in their own works. Notice, therefore that the power and efficacy of this com- 94 mandment consist not in the resting, but in the sanctifying, so that to this day belongs a special holy exercise. For other ivorks and occupations arc not ])roperly holy exercises, unless the man himself be first holy. But here a work is to be done whereby man is himself made holy, which occurs (as we have 404 THE LARGE CATECHISM. ^^^ heard) alone through God's Word. For this, then, fixed places, times, persons, and the entire external order of di- vine service have been created and appointed, so that it may be [)ublic]y and constantly exercised. Since, therefore, so much depends upon God's "Word that 95 without it no Sabbath can be kept holy, we ought to know that God will insist upon a strict observance of this commandment, and will punish all who despise his Word and are not willing to hear and learn it, especially at the time appointed for the [)urpose. Therefore this commandment is violated not only by those 96 who grossly abuse and desecrate the Sabbath, as those who, on account of their avarice or frivolity, cease to hear God's Word or lie in taverns, and are dead drunk, like swine; but also by that other great crowd, who listen to God's Word as though it were a tritie, and attend upon preaching only from custom, and at the end of the year know as little of it as at the begin- ning. For hitherto the opinion has been prevalent that it is 97 properly hallowed when on Sunday a Mass or the Gospel is heard ; but no one has asked about God's Word, as also no one taught it. Yet now, even since we have God's Word, wo nev- ertheless do not correct the abuse ; but while constantly attend- ing upon preaching and exhortation, we hear it without care and seriousness. Know, therefore, that it is not only to be heard, but to be 98 learned and retained in memory, and do not regard it as an optional matter or one of no great importance, but as God's commandment, who will require of you how you have heard, learnt and honored his Word. Likewise those fastidious spirits are to be reproved who 99 when they have heard a sermon or two, find it tedious and dull, thinking that tliey know all that well enough, and need MQr no more instruction. For just that is the sin which has been iiitherto reckoned among; mortal sins, and is called axTjOia, i. e. torpor or satiety, a malignant, dangerous plague which the devil infuses into the hearts of many, that he may surprise us and secretly withdraw God's Word from us. For let me tell you this, even though you know it perfectly 100 and be already master of all things, you are still daily in the dominion of the devil, who ceases neither day nor night to steal unawares upon you, so that he may kindle in your heart un- belief and wicked thoughts against the foregoing as well as against all the commandments. Therefore you must always have God's Word in your iieart, upon your lips and in your ears. But where the heart is idle, and the Word does not sound, he breaks in and does the damage before wo are aware. On the other hand, such is the efficacy of the Word wherever 101 Part I. THE TEN COxMMA.NDMENTS. 405 seriously contemplated, heard and used, that it nevei lepartg without fruit, but always awakens new understanding, pleasure gnd devoutness, and produces a pure heart and pure thoughts. For these words are not inoperative or dead, but creative, liv- ing words. And even though no other interest or necessity loa impel us, yet this ought to influence every one, since thereby the devil is put to flight and driven away, and, besides, this com- mandment is fulfilled, which is more pleasing to God than any work of hypocrisy, however brilliant. The Fourth CoiiMAXDMEXT. Thus far we have learned the first three commandments, viz 103 those which relate to God. First, that with our whole heart and throughout all our life we trust in him and fear and love him. Secondly, that we abuse not his holy name in the sup- port of falsehood or any bad work, but employ it to the praise of God and the profit and salvation of our neighbor and our- selves. Thirdly, that in the observance of the ISabbath and of rest Ave diligently use and employ God's Word, so that all our actions an(] our entire life be directed by it. Xow follow the other seven, which relate to our neighbor, among which ihe first and greatest is : Honor thy father and thy mother. 104 .Qp The parental estate God has especially honored above 105 all estates that are beneath him, so that he not only com- mands us to love our parents, but to honor them. For with respect to brothers, sisters and our neighbors in general he commands nothing higher than that we love them; so that he separates and distinguishes father and mother above all other persons upon earth, and places them next to himself. For to honor is far higher than to love, inasmuch as it com- 106 prebends not only love, but also modesty, humility and def- erence as though to a majesty there hidden, and requires not only that they be addressed kindly and with reverence, but most of all that both in heart and with the body we ?o act as to show that we esteem them very highly, and that, next to God, we regard them the very highest. For one whom -sve 10; honor from the heart we must trulv roirard as high and great. We must, therefore, impress it upon the young that they lo? should regard their parents in God's stead, and remember that however lowly, poor, frail and queer they may be, neverthe- less they are father and mother given them by God. And they are not to be dejirived of their honor because of their mode of life or their failinjrs. Therefore we are not to reg-ard 106 THE LARGE CATECHISM. their persons, how they nuiy bo, but the will of God wno has thus appointed and ordained. In other respects we are, in- deed, all alike in the eyes of God ; but among us there must necessarily be such inequality and distinction with respect to order, and therefore God commands that you be careful to obey me as your father, and that I have the precedence. Learn, therefore, first, what is the honor towards parents re- 135 quired by this commandment, viz. first, that they be held in honor and esteemed above all things, as the most precious treas- ure on earth. Secondly, that in our words to them we observe iic modesty, and do not speak roughly, haughtily and defiantly; but yield to them in silence, oven though they go too far. Thirdly, also, with respect to works, that we show them such iii honor, with body and possessions, as to serve them, help them, and provide for them when old, sick, infirm, or poor, and all that not only gladly, but with humility and reverence, as doing it before God, For he who knows h(nv to regard them - in his heart will not allow them to suffer hunger or want, but will place them above and near him, and will share with them ■ whatever he has and can obtain. An-^ Secondly, notice how great, good and holy a work is 112 here assigned children, which is, alas! so much neglected and disregarded, and no one perceives that God has com- manded it or that it is a holy, divine ^yord and doctrine. For if it had been regarded as such, every one could have per- ')eived that it required holy men to live according to these words, and there would have been no need of inventing mo- nasticism and spiritual orders, but every child would have abided by this commandment, and could have directed his con- science to God, and said : " It' I am to do a good and holy work, I know of none better tiian to render all honor and obedience to my parents, because God has himself commanded it. For what God has commanded must be much and far 11 j nobler than everything that we may ourselves devise; and because there is no higher or better teacher to be found than God, there can be no better doctrine than he imparts. jMow he teaches fully what we should do if we wish to perform truly good works; and in that he commands them, he shows that they please him. If, then, it is God who makes this command, and who knows not how to appoint anything better, I will never improve upon it." In this manner we would have had godly children properly u^ taught and reared in true blessedness, who A^onld have re- mained at home in the service of their parents and in obe- dience to them, causing them much pleasure and joy. And vet God's commandment was not thus honored, but was neg- lected and allowed to pass out of sight, so that a child could Part I. THE TEN COMMANDMENTS. 407 not lay it to heart, and meanwhile gaped in ignorant a.ston- ishment at our devices, and never acknowledged God's authority. Let us therefore, at length, learn, for God's sake, that pla- 115 cing all other things out of sight, our youths look first to this j^Qo commandment, if tliey wish to serve God with truly good M'orks, viz. that they do what is pleasing to their fathers and mothers, or to those to whom they may lie sul)j(;ct in their stead. For every child that knows and does this has, in the Hrst place, this great consolation in his heart, that he can joy- fully exult and say (in spite of and against all who are occu- pied with works of their own device) : "Behold this work is well pleasing to my God in heaven, that I know for certain." Let them all come together with their many great, distressing r.d and difficult works and make their boast; we will see whether they can show one that is greater and nobler than obedience to parents, to whom God has aj)pointed and commanded obedience next to his own majesty ; s*^ that if God's Word and will are accomplished, nothing shall be esteemed higher than the will and word of parents ; yet see that we abide in obedience to God and violate not the former commandments. Therefore you should be heartily glad and thank God that 117 he has chosen you and made you worthy to do a "work so precious and acceptable to him. Only see that you esteem it great and precious, although it be regarded as the most humble and despised, not on account of our worthiness, but because it is comprehended and established in the jewel and sanctuary, namely the Word and commandment of God. Oh how gladly ii3 might all Carthusians, monks and nuns pay a high price for this jewel, if in all their ecclesiastical establishments and in- stitutions they could bring a single work into God's ])resence done bv virtue of his commandment, and be able before his face to say with joyful heart: "Now I know that this work is well pleasing to thee." What will become of these poor wretched persons when, in the sight of God and all the world, contrasted with a little child who has lived according to this commandment, they shall blush with shame, and shall be obliged to confess that with their whole life they are not worthy to give it a drink of water? But it serves them right in^ in return for their Satanic perversion in treading God's com- mandment under foot, that they torment themselves with works of their own device, and in addition have scorn and loss for their reward. Should not the heart therefore leap and melt for joy if it 12c may go to work and do what is commanded, so that it can say : ^.f^q Lo, this is better than all holiness of the Carthusians, even though thev kill themselves fasting and prayiuj,^ 108 THE LARGE CATECHISM. without ceasing, upon their knees? For you have h.^e a sure test and a divine testimony that he has commanded this, but concerning the other not a word. But this is the calamity and sad blindness of the world, viz. that no one believes it, since the devil has so deceived us with false holiness and the out- ward speciousness of our own works. Therefore I would be very glad (I say again) if men would 121 open their eyes and ears, and take this to heart, in order that we may not be again led astray from the pure Word of God to the lying vanities of the devil. Thus also matters would je in a good condition; so that parents would have more joy, love, friendship and concord in their houses ; thus the children could captivate their parents' hearts. When they are obsti- 12a nate, on the other hand, and will not do what thev ought until a rod is laid upon their back, they offend both God and their parents, so that they deprive themselves of this treasure and joy of conscience, and lay up for themselves only misfortune. Therefore, as every one complains, the course of the world now 123 IS such that both young and old are altogether dissolute and beyond control, have no modesty nor sense of honor, do noth- ing good except as they are driven to it by blows, and perpe- trate what wrong and detraction they can behind each other's back ; therefore God also punishes them, that they sink into all kind of indecency and misery. Thus the parents commonly are 124 themselves stupid and ignorant; one fool begets [teaches] an- other, and as they have lived, so live their children after them. This now should be the first and most imj)ortant considera- 125 tion (I say) to urge us to the observance of this commandment; on which account, even if we had no father and mother, we ought to wish that God would set up wood and stone before us, that we might call them father and mother. How much more, since he has given us living parents, should we rejoice to show them honor and obedience, because we know it is so highly pleasing to the Divine Majesty and to all angels, and vexes all devils, and is besides the highest work which we can do, after the sublime divine worship comprehended in the pre- vious commandments; so that giving of alms and every other 126 410 go*^d '^^'ork toward our neighbor are not equal to this ! For God has assigned this estate the highest place, yea in his own stead, upon earth. This will and pleasure of God ought to be sufficient to cause and induce us to do what we can with good will and pleasure. Besides this, it is our duty before the world to be grateful 127 for benefits and every good which we have of parents. But 128 in this again the devil rules in the world, so that the children forge! their parents, as we all forget God, and no one considers 'low God nourishes, protects and defends us, and bestows so pakti. the ten commandments. '109 great good on body and soul : especially il" an evil hour come we arc offended and niurnuir \vith impatience, and all good which wc have all our life received is as if it never had been. Just so also we do with our parents, and there is no child that understands and considers this, except it be enlightened and led thereto by the Holy Ghost. God knows very well'this pervcrseness of the world; there- 129 fore he admonishes and urges by commandments that evtry one consider what ])arents have done for him, and he will lind that he owes to them body and life, as well as sustenance, >ui)port and rearing, since otherwise he would have perished a hundred times in his own tilth. Therefore it is a true and 130 good saying of old and wise men : Deo, pareniibus et magistris lion potest satis r/ratice rependi, that is, to God, to parents and to teachers we can never render sufficient gratitude and com- pensation. He that regards and considers this will indec^l without compulsion do all honor to his parents, and cherish them as those through whom God has done him all good. ' Besides all this, it should be a great inducement to influ- 131 (mce us the more to obedience to this commandment, that God adds to the same a temporal promise and says : " TJmt thy days may be Jong upon the land which the Lord thy God yiveth thee." Here we can see how much God is in earnest in respect 132 to this commandment, inasmuch as he not only declares that it is well pleasing to him, and how much joy and delight he has therein ; but also that it shall be for our prosperity and promote our highest good ; so that we may have a pleasant and airreeable life, furnished with every good thing. Therefore 133 aFso St. Paul indicates the same and highly rejoices in it, when he says (Eph. 6:2, 3) : This " is the first commandment with 2)ro7inse, that it may be well with thee and thou mayest live lovg on the earth J' For although the rest also include their prom- ises, yet in none is it so plainly and explicitly stated. Here then thou hast the fruit and the reward, viz. that who- 134 ever observes this commandment shall have good days, hapi)i- ness and prosperity ; and on the other hand, also, the punish- ment, that whoever is disobedient shall the sooner perish, and never enjoy life. For to have long life in the sense of the Scriptures is not only to become old, but to have everj-thing which belongs to long life, as, namely, health, wife and child, support, peace, good government, etc., without which this life can neither be enjoyed in cheerfulness nor long endure. If, 135 therefore, thou w'ilt not obey fl^ther and mother and submit to discipline, then obey the 'inquisitor; if thou wilt not obey him, then submit to the executioner, ?'. e. death [death the all- subduer, the teacher of wicked children]. For in regard to 136 Uiis God is determined : Either if you obey him, rendering 62 110 THE LARGE CATEailSM. love and service, he will grant yon exceeding great recompense with all good, or if you offend him he will send upon you death and the torturer. Whence come so many criminals that must daily be hanged, 139 beheaded, broken upon the wheel, but from disobedience [to pareiits], because they will not submit to discipline in good part? and the result is [since they are unwilling to hear the reproof of parents given in kindness and love] that, by the punishment of God, they bring upon themselves misfortune and grief. For it seldom happens that such wicked people die a natural or timely death. .^n But the godly and obedient have this blessing, that they live long in quietness, and see their cliildreu's chil- dren (as said above^) to the third and fourth generation. As experience also teaches that where there are honorable, 1 38 old families who stand well and have many children, they have their origin in this fact, viz. that some of them were well brought up and were regardful of their parents. So on the other hand it is written of the wicked (Ps. 109 : 13) : " Let his posterity be cut off; and in the generation following let their name be blotted out." Therefore consider well how great a 135 thing in God's sight obedience is, since he so highly esteems it, is so highly pleased with it, and rewards it so richly, and besides is so rigid in punishing those who transgress wdth respect to it. All this I say, that it may be well impressed upon the 14c vouno-. For no one believes how necessarv this command- ment is, since it has not been thus esteemed and taught hither- to under the papacy. Every one thinks they are insignificant and easy words which he has always known, therefore men pass this lightly by, are eagerly intent upon other matters, and . do not see or believe that God is so greatly offended if this be disregarded, or that he esteems it a work so well pleasing and precious if it be observed. In connection with this commandment it is proper to speak 14 further of all kinds of oi)edience to persons in authority who have to command and to govern. For all authority flows and is propagated from the authority of })arents. For where a father is unable alone to educate his [rebellious and irritable] child, he employs a schoolmaster' that he may instruct it ; if he be too weak, he obtains the assistance of his friends and neighbors; if he depart, he confers and delegates his authority and government to others who are appointed for the purpose. • See above, U 39, 40, p. C92. * The magistratum of illiller's Latin is probably a typographical error Pfaff, Hase, Francke have magiiftrum. Part I. THE TEN COMMANDMENTS. 411 Likewise hn must liave domestics, man-servants and maid-ser- 143 vants, under liim for the management of the household, so that ,.0 all whom we call masters are in the place of parents and must derive their power and authority to govern from them. Hence also they are all called fathers in the Scriptures, as those who in their government perform the functions of the office of a father, and should have a paternal heart toward their subordinates. As also from antiquity the Romans and other nations exiled the masters and mistresses of the house- hold pcdrcs et maires familkr, that is housefathers and house- mothers. So also they called their national rulers and chiefs patres patrice, that is lathers of the country, for a great shame to us who would be Christians that we do not call them so, or, at least, do not esteem and honor them as such. What a child owes to father and mother the same owe all 143 who are embraced in the household. Therefore man-servants and maid-servants should be careful not only to be obedient to their masters and mistresses, but also tc honor them as their own fathers and mothers, and to do everytliing which they know is expected of them, not from compulsion and with re- luctance, but with pleasure and joy for the cause just mentioned, namely, that it is God's command and is pleasing to him above' all other works. Therefore they ought rather to pay 144 wages in addition and be glad that they may obtain masters and mistresses, to have such joyful consciences am\ to know how they may do truly golden works ; a matter which has hitherto been neglected, and despised, when instead everybody ran, in the devil's name, into convents or pilgrimages and for indulgences, with loss [of time and money] and with an evil conscience. If indeed this truth could be impressed upon the poor peo- 145 pie, a servant-girl woidd leap and thank and praise God, and with her menial work for which she receives support and wages she would acquire such a treasure as all that are es- teemed the greatest saints have not obtained. Is it not an ex- cellent boast to know and say this, that if you perform your daily domestic task it is better than all the ascetic life and sanctity of monks? And if you have the promise in add i- 146 tion that you shall fare well and prosper in all good, how can you be more blessed or lead a holier life in regard to works? For in the sight of God faith alone can render holy and 147 serve him, but the works are for the service of man. Then 148 you have all good protection and defence in the Lord, a joyful conscience and a gracious God besides, who will reward you a liundredfold, so that you are even a nobleman if you be only pious and obediV-nt. But if net, you have in the first place only the wrath and displeasure of God, no peace of heart, and afterwards all manner of plagues and misfortunes. 412 THE LARGE CATECHISM. "Whoever will not be influenced by this and inclined to piety 149 we leave to the hangman and to death. Therefore let every one who allows himself to be advised remember tiiat God is not making sport, and know that it is God who speaks with you and demands obedience. If you obey him you are his dear child, but if you despise this commandment, tiien take shame, calamity and grief for your reward. The same also is to be said of obedience to civil govern- 15a ment, which (as we have said) is embraced in the estate of fatherhood and extends farthest of all relations. For here the father is not one of a single family, but of as many people as he has tenants, citizens or subjects. For God through them, as through our parents, gives to us support, estate, protection and security. Therefore since they bear such name and title with all honor as their highest dignity, it is our duty to honor tliem and to esteem them great as the greatest treasure and the most precious jewel upon eartii. He, now, who is obedient here, is willing and ready to serve, 151 and cheerfully does all that pertains to honor, knows that he is pleasing God and will receive joy and happiness for his re- ward. If he will not do it in love, but despises and resists authority or rebels, let him know on the other hand also that he shall have no favor or blessing, and where he thinks to gain a florin thereby, he will elsewhere lose ten times as much, or become a victim to the hangman, perish by war, pestilence and famine, or experience no good in his children, and be obliged to suffer injury, injustice and violence at the hands of his servants, neighbors or strangers and tyrants ; so that what we seek and deserve comes upon us as our reward. ^..r If we would only once give it fair consideration that 152 such works are pleasing to God and have so rich a reward, we would be established m possession of purely superabundant good and would have what our heart desires. But because the word and command of God are so lightly esteemed, as though some vagabond had spoken it, let us see therefore whether you are the man to oppose him. How difficult it will be for him to recompense you! Therefore it is better 153 for you to live thus with the divine favor, peace and happi- ness than with displeasure and misfortune. Why, think you, 154 is the world now so full of unfaithfulness, disgrace, calamity and murder, but that every one desires to be his own master and subject to no autliority, to care nothing for any one, and do what pleases him? Therefore God punishes one knave by means of another, so tiiat when you defraud and despise your master, another comes and deals the same with you, yea in your iiousehold you must suffer ten times more from wife, child or servants. Pakti. the ten commandments. 413 We feel indeed our raisf^rtuno, we niurniur and coinplain 135 of unfaitlifiilncss, violence and injustice, but are unwilling to see that we ourselves are knaves who have truly deserved this punishment, and yet are not thereby reformed. We do not really desire the divine favor and happiness, therefore it is but fair that we have misfortune without mercy. There must 156 somewhere upon earth be still some godly people that God yet allows us so much good ! On our own account we should have neither a farthing in the house nor a stalk of straw in the field. All this I have been obliged to urge with so many 157 words, in hope that some one may take it to heart, that we may be relieved of the blindness and misery in which we have lain so long, and may truly understand the Word and will of God, and earnestly accept it. For therein we would learn how we could have joy, happiness, and salvation, both temporal and eternal, in abundance. .,n Thus we have two kinds of fathers presented in this 158 commandment, fathers in blood and fathers in office, or those to whom belongs the care of the family, and those to whom belongs the care of the nation. Besides these they are yet spiritual fathers; not like those in the Papacy, who have indeed caused themseves be so designated, but have not per- formed the functions of the paternal office. For those only are to be called spiritual fathers who govern and guide us by the Word of God. Of this name St. Paul boasts (1 Cor. 4 : 15), where he says : " In Christ Jesus I have begotten you through the Gospel." Because they are fathers indeed they are entitled 159 to honor above all others. But they are regarded of the least 160 importance : for the only honor the world has to confer upon them is to drive them out of the country and to grudge them a piece of bread, and in short they must be (as says St. Paul, 1 Cor. 4: 13) "as the filth of the world and the offscouring of all things." Yet there is need that this also be urged upon the populace, 161 that those who would be Christians are under obligation in the sight of God to esteem them worthy of double honor who min- ister to their souls, that they deal well with them and provide for them. For that, God wishes to give you additional bless- ing and will not let you come to want. But in this every one 162 withholds and makes objections, and all arc afraid that they will perish from bodily want, and therefore cannot now sup- port a respectable preacher, where formerly they filled ten gormandizers. In this we also deserve that God deprive us 163 of his Word and blessing, and again allow preachers of lies to arise to lead us to the devil, and in addition to drain our sweat and blood. But those who keep in sight God's will and commandment 164 414 THE LARGE CATECHISM. liave the promise that evcrythiiii^ wliicli they bestow upon temporal and spiritual fathers, and whatever they do to honor them, shall be riehly recompensed to them, so that they shall have not only bread, clothinj^ and money for a year or two, but h.nt^ life, support and peaee, and shall be eternally rich and blessed. Therefore only do what is your duty, and let God i6; A^j take care how he shall su[)port you and provide you with abundance. Since lie has promised it, and has never yet lied, he will not be founrison, and ye visited me not." That is: You would liavc suffered me and mine to die of hunger, thirst and cold, would have suffered the wild beasts to tear us to pieces or left us to decay in prison or perish in distress. What else 191 53 418 THE LARGE CATECHISM. is that but to reproach them as murderers and l)loodhounds? For altliougli you have not actually done all this, you have nevertheless, so far as you were concerned, suffered him to perish in misfortune. It is just as if I saw some one struggling in deep water or one fallen in the fire, and could extend to him the hand to save him and pull him out, and yet refused to do it. Would I not Ann appear even in the eyes of the world a murderer and a criminal ? Therefore it is God's ultimate purpose that 19 we suffer harm to befall no man, but show to everv one love and all good ; and (as we have said) this has especial reference to our enemies. For to do good to our friends is i)ut a miser- 194 able heathen virtue, as Christ declares it (Matt. 5 : 46). Thus we again have the Word of God whereby he would en- 195 courasre and uro-e us to trulv noble and sublime works, as gentle- ness, patience, and, in short, love and kindness to our enemies, and would ever remind us to reflect upon the First Command- ment, that he is our God, i. e. that ho will help, assist and protect us, that thus he may extinguish the desire of revenge in us. This we ought to practise and inculcate, and we would have 196 an abundance of good works to do. But this would not be 197 preaching to the benefit of the monks ; it would be greatly to the detriment of the ecclesiastical estate, and an infringement upon the sanctity of Carthusians, and would even forbid their good works and clear the convents. For in this wise the state of common Christians would be considered as high, and even higher, and everybody would see how they mock and delude the world with a false, hyj)ocritical appearance of holi- ness, because they disregard this commandment like the others, and esteem them unnecessary, as though they were not com- mandments, but mere advice ; and besides, they have shame- lessly proclaimed and boasted of their hypocritical estate and works as the most perfect life; for, in order that they might lead a pleasant, easy life, without the cross and without pa- tience, they also have resorted to their cloisters, so that they might not be obliged to suffer wrong from any one or to do him any good. But know now that these are the truly holy and godly 198 works, in which, with all the angels, he rejoices, in compar- ison with which all human holiness is but filth and stench, and deserves only wrath and damnation. 423 The Sixth Commandment, Thou shall not commit adultery. 199 The commandments that follow are easily understood from 200 die explanation of the preceding; for they are all to the effect Part I. THE TEN COMMANDMENTS. 41S that we be careful to avoid doing any kind of injury to our neighbor. But they are arrangjd in very precise order. In the first place, tiiey treat of his person. Then we proceed to the person nearest him, or the jwssession nearest his body, namely his wife, who is one flesh and blood with him ; so that we cannot inflict a higher injury upon our neighbor in any good that is his. Therefore it is explicitly forbidden here to bring any disgrace upon him in respect to his wife. He 201 expressly mentions adultery, because among the Jews it was a command and appointment that every one must be married, 'i'lierefore also the young were early married, so that the state of celibacy wa-s held in small esteem, neither were j)ub- lic prostitution and lewdness tolerated as now. Therefore adultery was the most common form of unchastity among them. But because there is among: us such a shameful mixture and 202 the very dregs of all kinds of vice and lewdness, this com- mandment is also directed against all manner of impurity, whatever it may be called ; and not only is the external act forbidden, but every kind of cause, incitement and means, so that the heart, the lips and the whole body may be chaste and afford no opportunity, help, or persuasion for impurity. And 203 not only this, but that we also defend, protect and rescue wherever there is danger and need ; and give help and counsel, so as to maintain our neighbor's honor. For wherever you 204 allow such a thing when you could prevent it, or connive at it as if it did not concern you, you are as truly guilty as the one perpetrating the deed. Thus it is required, in short, that 205 every one both live chastely himself and help his neighbor do the same. Thus God by this commandment wishes to sur- round and protect as if with bars every wife and husband, that no one injure, harm or touch them, ^n* But since this commandment is directed to the state of 206 matrimony and gives occasion to speak of the same, you may well mark and understand, first, how highly God honore and extols this estate, inasmuch as by his commandment he both sanctions and guards it. He has already sanctioned it above in the Fourth Commandment: "Honor thy father and thy niotlier ;^' but here he has (as we said) guarded and protected it. Therefore he also wishes us to honor it, and to maintain 207 and use it as a truly divine and blessed estate; because in the first place he has instituted it above all others, and therefore created man and woman (as is evident) not for lewdness, but to live in the married relation, be faithful, beget children, and nourish and train them to the glory of God. Therefore God has also most richly blessed this estate above 20a all others; and in addition has applied and appropriated every 420 THE LARGE CATECHISM. thing ill the world to it, that this estate may indeed be richly provided for. Married life is therefore no subject for jest or idle iuquisitiveness; but it is an excellent thing, and one con- cerning which the earnestness of God is occupied. For it is of the highest importance to him that to fight against wicked- ness and the devil men be raised u{) who may serve the world and promote the knowledge of himself, godly living and all virtues. Therefore I have always taught that this estate be not de- 2( g spised nor held in disrepute, as is done by the blind world and our false spiritual guides; but that it be regarded accord- ing to God's Word, by which it is adorned and sanctified, so that it is not only placed on an equality with other conditions in life, but that it transcends them all, whether they be that of emperor, prince, bishop or whatever they v/ill. For both ec- clesiastical and civil estates must humble themselves, and all must be found in tliis estate, as we shall hear. Therefore it is 210 not a particular estate, but at the same time the most common and the most noble which pervades all Christendom, yea which even extends through all the world. Anr in the second place, you must know that it is not 211 only an honorable but also a nece&sary state, solemnly commanded by God ; so that, in general, in all conditions, man and woman, who have been created for it, shall be found in this estate; yet with some exceptions (although few) whom God has especially exempted, because they are not fit for the married estate, or who by high supernatural gifts can main- tiun chastity without this estate. For where nature has its 212 course, as it is implanted by God, it is not possible to maintain chastity without marriage. For flesh and blood remain flesh and blood, and the natural inclination and excitement have their course without let or liindrance, as the observation and experience of all testify. That, therefore, it may be the more easy in some degree to avoid unchastity, God lias commanded the estate of matrimony, that every one may have his proper [)ortion, and be satisfied therewith ; although God's grace is yet necessary that the heart also may be pure. From this you see how the popish crew, })riests, monks and 213 nuns, resist God's order and commandment, inasmuch as they despise and forbid matrimony, and presume and vow to main- tain perpetual chastity, and besides deceive the sim[)le-minded with lying words and appearances. For no one has so little 214 love and inclination to chastity as just those who because of great sanctity avoid marriage, and either indulge in oj)en and shameless prostitution or secretly do even worse, viz. that which is too bad to mention, as has, alas ! been learned too fully. And in short, even though they abstain from the act, 215 Part I. THE TEN COM>rANI)MENTS. 421 their hearts are so full of impure thous^lits and evil desires that there is a continual burninne who takes money, wages and supp(jrt for such service. He now who wantonly despises this may indeed go his way 234 and escape the hangman, but he shall not escape the wi-ath and punishment of God ; and when he has long practised his defi- ance and arrogance, he shall yet remain a tramp and beggar, and in addition have all plagues and misfortune. Now, when 235 you ought to preserve the proj)erty of your master and mistress, for which service you have your suj)port, you go your own way, take your wages like a thief, ex[)ect to be honored as a nobleman, (^i' whom there are are many that are insolent to- 424 THE LARGE CATECHISM. wards tlieir masters and mistresses, and are unwilling to do them a favor or service by wliieli to protect them from loss. But beware, and consider what you will gain, that when 236 you have your own household (to which God will help with all misfortunes) it will be recompensed to you, and you will find that where you have done injury or defi-auded to the value of one mite, you will have to pay thirty again. Such shall be the lot of mechanics and laborers of whom 237 \ve hear and from whom we are obliged to suffer such intoler- able maliciousness, as though they were noblemen in another's possessions, and every one were obliged to give them what they demand. Only let them continue practising their exac- 238 tions as long as they civn ; but God will not forget his com- mandment; and he will reward them according as thev have served, and will hang them, ncjt upon a green galh^ws, but upon a dry one; so that in all their life they shall neither prosper nor accumulate anything. And indeed if there were 239 a well-ordered government in the land such wantonness might be checked and prevented, as was the Ciise in ancient times among the Romans, when such characters were suddenly visited in a way that others took warning. ^on ^o more shall others prosper who change the open, 240 free market into a carrion-pit of extortion and a den of robbery, where the poor are daily oppressed, and who cause new impositions and famine, every one using the market ac- cording to his caprice in proud defiance, as though it were his right and privilege to sell his property for as high a price as he please, and no one had a right to say a word about it. These we will indeed allow to pass, and let them practise their 241 exactions, extortions and avarice, but we will trust in God, who nevertheless will so arrange it that when you have completed 242 your extortion he will pronounce his curse, and your grain in the storehouse, your beer in the cellar, your cattle in the stalls shall all perish, and verily where you have defrauded any one to the amount of a florin, your entire pile shall be consumed with rust, so that you shall in no wise enjoy it. And indeed we see this being fulfilled daily before our eyes, 243 that no stolen or dishonestly acquired possession brings pros- perity. How many there are \vho rake and scrape day and night, and yet grow not a farthing richer ! And men, though they gather much, are subject to so many plagues and mis- fortunes that they cannot enjoy it or transmit it to their chil- dren. But because no one takes notice of it, and we go on as 244 though it did not concern us, God must visit us in a ditferent manner and teach us the mode of his government, so that he imposes one taxation after another, or billets a troop of soldiers upon us, who in one hour empty our coffere and purses, and do Part I. THE TEN COMMANDMENT.S. 425 not desist as long as we have a farthing loft ; and in addition, by way of thanks, burn and devastate house and home, and out- rage and kill wife and children. And, in short, if you steal much, depend upon it that twice 245 as much will be stolen from you ; and he who with violence and wrong robs and acquires will find one who shall deal after .01 the same fashion with him. For God is master of this art, that since every one robs and steals of another, he punishes one thief by means of another. Where else should we find enough gallows and ropes? Whoever is willing to be instructed can be sure that this is 246 the commandment of' God, and that it must not be treated as a jest. For although you despise us, defraud, steal and rob, Ave will indeed submit, suffer and endure your haughtiness, and accordin;:: to the Lord's Prayer forgive and show pity; for we know that the godly shall have enough, and you injure your- self more than another. But of this beware: When the poor man comes to you (of 247 whom there are so many now) who must buy with the penny of his daily wages, and live upon it, and you are harsh to him, as though every one lived by your favor, and you extort and ex- act to the utmost amount, and besides with pride and^ haughti- ness turn him off whom you ought to help with a gift, he will go awav wretched and sorrowful ; and because he can complain to no one he will cry and call to heaven,— then beware (I say again) as of the devil himself. For such groaning and call- ing will be no jest, but will have a weight and emphasis that will prove too heavy for you and all the world. For it will reach Him who takes care of the poor sorrowful hearts, and will not allow this injury done them to escape his vengeance. But if you despise that cry and defy Him who hears it, then remem- ber whom you have brought upon you. If you are succa-sful and prosperous you may, before all the world, call God and me a liar. Xow we have exhorted, warned and protested enol^gh ; he 248 who will not heed or believe it may go on until he learn thi? by experience. Yet it is important to impress this upon the young, that they may be careful not to follow the old lawles- crowd, but keep their eyes fixed upon God's commandment, lest his wrath and punishment come upon them. Nothing 249 further belongs to us, except to instruct and" reprove with God's Word ; but to check such oi)en wantonness there is need iqo of government and princes who have eyes and voice, by which to establish and maintain order in all manner of trade and commerce, so that the poor be not burdened and op- pressed or burden themselves with others' sins. Let this suffice concerning the explanation of what is steal- 25* 64 426 THE LARGE CATECHISM. ing, that it be not taken too narrowly, but extend as far as we have to do with oiir neighbors. And briefly, in a summary, like the former commandments, it is herewith forbidden in the first place to do our neighbor any injury or wrong (of what- ever sort supposable iu curtailing his possessions and property, or preventing or hindering his enjoyment of them), or even to consent or allow such a thing, but to interpose and prevent it. And, on the other hand, it is commanded that we improve his 251 l)ossessions and promote all his interests; and, in case he suf- fer want, that we help, communicate and lend both to friends and foes. \yhoever now seeks and desires good works will find here 252 in abundance such as are heartily acceptable and pleasing to God, and in addition are favored and crowned with most excel- lent blessings, that we Ciin be sure of a rich compensation for all that we do for our neighbor's good and from true friend- ship ; as King Solomon also teaches (Prov. 19:17): " He that hath pity upon the poor lendeth unto the Lord ; and that which he hath given will he pay him again." Here then thou 253 hast a rich Lord who is certainly sufficient for thee, and who will not suffer thee to want or to come short in anything ; thus thou canst with a joyful conscience enjoy a hundred times more than thou couldst acquire by extortion in unfaithfulness and wrong. But whoever does not desire the blessing will find wrath and misfortune enough. The Eighth Commandment. Thou shall nol bear false witness. 254 Besides body, wife or husband, and temporal possessions, 255 we have yet another treasure, namely, personal honor and good Mtyo report, with which we cannot dispense. For it is intoler- able to live among men in open shame and general con- tempt. Therefore God wishes the reputation, character and honor 256 of our neighbor to be assailed or diminished as little as his money and possessions, that every one may stand in his integ- rity before wife, child, servants and neighbors. And in the 257 first place we take the most manifest meaning of this command- ^nient according to the words [Thou shall not bear false witness), as pertaining to courts of justice, where a poor innocent man is accused iu:\ oppressed by false witnesses in order to be ])un- ishcd in his body, property or honor. This appears indeed little to concern us now, but with the 25J Jews it was a common and ordinary matter. For the people were organized under an excellent and regular government ; and where such a government is, it is not administered with- out cases of this sin. The cause of it is, that where judges, Part I. THE TEN COMMANDMENTS. 427 magistrates, princes or otiiers in authority sit in judgment, it cannot in the course of the 'world be otherwise but that men will be unwilling to give offence, will flatter and speak with regard to favor, money, hope or friendship ; and in conse- quence a poor man and his cause must be oppressed and be subject to wrong and punishment. And it is a common calam- ity in the world that those who sit in judgment are ?eldoni godly men. For a judge ought necessarily to be above all things a god- 25^ ly man, and not only godly, but also wise, modest, yea, a brave and fearless man. So also ought a witness to be fear- less, but especially a godly man. For he who would judge all matters rightly and decide them by his verdict will often offend good friends, relatives, neighbors and the rich and pow- erful who can greatly serve or injure him. Therefore he must be quite blind, closing eyes and ears, neither seeing nor hear- ing, but going straight forward in everything that comes be- fore him, and deciding accordingly. Therefore this commandment is given fii*st of all that every 260 one shall help his neighbor to secure his rights, and not allow ^04 them to be hindered or violence to be done them, but to strictly maintain and promote them as God may grant, whether he be judge or witness, and let it affect what it will. And especially is a goal set up here for our jurists that they 261 use all diligence in dealing truly and uprightly with every case, allowing right to be right, and neither perverting nor glossing it over or keeping silent concerning it, irrespective of money, possession, honor or power. This is one part and the most immediate sense of this commandment respectino; all that takes place in court. Afterwards, however, it extends much further, if we apply it 262 to spiritual jurisdiction or administration ; here it is a fact that every one bears false witness against his neighbor. For wher- ever there are godly })reachers and Christians, they must bear the judgment of the world, and be called heretics, apostates, yea seditious and desperately wicked miscreants. And besides the Word of God must be subjected to the most shameful and virulent persecutions, blasphemies, contradictions, perversions and false explanations and applications. But that we will let pa.ss; for it is the way of the blind world that she condemns and persecutes the truth and the children of God, and yet es- teems it no sin. In the third place, what concerns us all, this commandment r6; forbids all sins of the tongue whereby we can injure or molest our neighbor. For to bear false witness is nothing else but a work of the tongue. Whatever therefore is done with the tongue against a fellow-man is hereby forbidden by God; 428 THE LARGE CATECHISM. whether it be false prcadiers with their doctrine and blas- phemy, false judges and witnesses with their unjust verdicts, or outside of court by lying and evil-speaking. Here belongs 26^ particularly the detestable vice of gossip and slander, with which the devil instigates us, and of which there is much to be said. For rt is a common evil plague that every one pre- fers hearing evil ro hearing good of his neighbor; and al- though we ourselves are ever so bad, we cannot suffer that any one should say anything bad about us, but every one would much rather that all the world should speak of him in terms of gold ; and yet we cannot bear that only the best be said of others. Aor Therefore, to avoid this vice we should consider that 265 no one is allowed publicly to judge and reprove his neigii- bor, although he may see him sin, unless he have a command to judge and to reprove. For there is a great difference be- 266 tween these two things, viz. judging sin and knowing it. You may indeed know it, but yon are not to judge it. I can indeed see and hear that my neighbor sins, but I have no com- mand to report it to others. If therefore I rush on, judgin-g and passing sentence, I fall into a sin which is greater than his. But if you know it, change your ears into a grave and cover it, until you are appointed as judge and to punish by virtue of your office. Those are called slanderers who are not content with know- 267 ing a thing, but proceed to exercise judgment, and when they know a slight offence of another, carry it into every corner, and are gratified that they can stir up another's baseness, as swine roll themselves in the dirt and root in it with the snout. It is nothing else than meddling with the office and judgincnt 268 of God, and pronouncing sentence and punishment with the most severe verdict. For no judge can punish to a iiigher de- gree nor go furtlier than to say : " He is a thief, a murderer, a traitor," etc. Therefore, whoever presumes to say the same of his neighbor goes just as far as the emperor and all govern- ments. For although you do not wield the sword, you einj)!()y your poisonous tongue to the shame and hurt of your neigiibor. God therefore forbids that any one speak evil of another 269 although he be guilty, and the former know it right well ; much less if he do not know it, and have it only from hear- say. But you answer: Shall I not say it if it be the truth ? 27c Answer: Why do you not make accusation to a regular judge? Yes. But I cannot prove it publicly, and thus I might be silenced and turned away in a harsh manner [incur the pen- alty of a false accusation]. Ah ! here's the rub.' If you 'Lit. rftnce, t. : "Ah, indeed do you smell the roast?" Latin quotes from Ter Andria : JT'.n z illce lacrymce. Part I. TIIP: TEN COMMANDMENTS. 420 do not venture to stand before the proper authorities with .„„ your charges, then hold your tongue. But if you know it, know it for yourself and not for another. For if you rc[)eat it, although it be true, you will appear as a liar, because you cannot prove it, and you are besides acting wickedly. For we ought never to deprive any one of his honor or good name unless he be publicly condemned. Everything, therefore, which cannot be properly proved 13271 false witness. Therefore what is not made public by sufficient proof no 272 one shall make public or declare for truth : and in short, whatever is secret should be kept secret or secretly reproved, as we sliall hear. Therefore, if you encounter an evil tongue 273 which betrays and slanders another, contradict such a one to his face, that he may blush ; thus many a one will keep silence who else would bring some poor man into bad repute, from which he would not easily extricate himself. For honor and a good name are easily tarnished, but not easily restored. Thus you see, in short, it is forbidden to speak any evil of 274 our neighbor, and yet the civil government, preachers, father and mother are excepted, that this commandment may be so understood that evil be not unreproved. Just therefore as, according to the Fifth Commandment, no one is to be injured in body, and yet the executioner is excepted, who, by virtue of his office, does his neighbor no good, but only evil and harm, and nevertheless does not sin against God's commandment, be- cause God has, on his own account instituted that office; for lie has reserved punishment for his own good pleasure, as he has threatened in the First Commandiuent,— just so also, al- though no one has a right in his own jierson to judge and con- demn another, yet if they to whose office it belongs refuse to do it, they sin as well as* he who shuiild do so without such office. For here necessity requires one to speak of the evil, to 275 make accusation, to investigate and testify ; and it is not differ- nt from the case of a physician who is sometimes compelled o handle and examine a patient in parts otherwise not to be examined. Just so governments, father and mother, brothers and sisters, ancf other good friends, are under obligation to each other to reprove evil wherever it is needful and profitable. But the true way in this matter would be to observe the 276 order according to the Gospel (St. Matt. 18 : 15), where Christ says: '^ If thy brother shall trespass against thee, go and tell him his fault between thee and hivi alone.'' Here you have a pre- cious and excellent doctrine whereby to govern well the tongue, which is to be carefully observed against this abuse. Let this, then, be your rule, that you do not too readily speak evil of 430 THE LARGE CATECEIISM. your neighbor to others ; but adinouish him privately that he may ameud. Likewise, also, if some one report to you what this or that one has done, teach him also, if he liave seen it himself, to go and admonioJi him; but if not, let him keep silent. The same you can learn also from the daily government of 277 the household. For when the master of the house sees that the servant does not do what he ought, he himself takes him to account. But if he were so foolish as to let the servant sit at home, and went on the streets to complain of him to his neighbors, he would no doubt be told : " You fool ! what does that concern us ? go and tell him himself." See, that would be 278 acting quite brotherly, so that the evil would be stayed, and your neighbor's honor would be maintained. As Christ also says in the same place : "i/* he hear thee, thou hast gained thy brother.''^ Then you have doue a good work ; for do you think it is a little matter to gain a brother? Let all monks and holy orders step forth, with all their works melted to- gether into one mass, and see if they can boast that they have "gained a brother." Further, Christ teaches: ^^ But if he xoill not hear thee, thenzjg take with thee one or tioo more, that in the mouth of two or three witnesses every word may be established." So he whom it con- ^00 cerns is always to be treated with personally, and not to be spoken of without his knowledge. But if that do 280 not avail, then bring it before the public, whether before the civil or the ecclesiastical tribunal. For then you do not stand alone, but you have those witnesses with you by whom you can convict the guilty one, relying on whom the judge can pronounce sentence of punishment. This is the right and reg- ular course for checking and reforming a wicked person. But 281 if we only gossip about another in all corners, and stir up his baseness, no one will be reformed, and afterwards when we are to stand up and bear witness we deny having said so. Therefore it would be well for such tongues that their delight 282 in thus talking were severely punished, so that others would profit by the example. If you were acting for your neighbor's 283 reformation or from love of the truth, you would not act in an underhanded way and shun the day and the light. All this refers to secret sins. But where the sin is public, 28^ so that the judge and everybody know it, you can, without any sin, avoid him and let him go, because he has brought himself to shame, and also you may publicly testify against him. For when a matter is public in the light of day, there can be no slander or false judgment or witness. As we now reprove the Pope with his doctrine, which is publicly set forth in books and proclaimed in all the world. For where the sin is public, PaktL the ten commandments. 431 lIiu reproof also must be public, that every one may ]earn to guard against it. Thus we iiave now the sum and general understanding of 285 this commandment, viz. that no one do any injury with the tongue to his neighbor, whether friend or foe; nor speak evil of him, whether it be true or false, unless it be done by com- mandment or for his reformation ; but that every one employ his tongue to say the best of every one else, to cover his neigh- bor's sins and infirmities, excusing him, apologizing for him and adorning him with due honor. The chief consideration is 2S6 ^oq what Christ indicates in the Gospel, in which he compre- hends all commandments respecting our neighbor (Matt. 7:12): " }VIiatsoever ye would that men should do to you, do ye even so to themJ^ Even nature teaches the same thing in our own bodies, as 287 St. Paul says (1 Cor. 12:22): "Much more, those members of the body which seem to be more feeble are necessary : and those members of the body which we think to be less honor- able, upon these we bestow more abundant honor; and our uncomely parts have more abundant comeliness." No one covers face, eyes, nose and mouth. For they, as in themselves the most honorable members which we have, do not require it. But the most infirm members, of which we are ashamed, we cover with all diligence, yea, hands, eyes and the whole body must help to cover and conceal them. Thus also should we 288 among ourselves adorn to the best of our ability whatever blemishes and infirmities we find in our neighbor, and serve and help him to promote his honor; and on the other hand prevent whatever may be discreditable to him. And it is 289 especially an excellent and noble virtue for one always to put the best construction upon all he may hear of his neighbor (if it be not a public crime), and present it in a fiworable light against the poisonous tongues that are busy wherever they can pry out and discover something to blame in a neighbor, and that ])ervert it in the worst way ; as is especially now done with the precious Word of God and its preachers. There are comprehended, therefore, in this commandment 29c very many good works which please God most highly, and bring jibundant good and blessing, if only the blind world and the false saints could recognize them as such. For there 18291 nothing on or in the entire man which can do both greater and more extensive good or harm in spiritual and in temporal matters than the tongue, though it is the least and feeblest member. 432 THE LAEGE CATECHISM. 440 The Ninth and Tenth Commandments. Tliou shall not covet thy neighbor's house. Thou shalt not covet 29a thy neighbor's wife, nor his man-sei'vant, nor his maid-servant, nor his ox, nor his ass, nor anything that is thy Jieighbor's. These two commandments are given especially to the Jews, 293 although in part they also concern us. For they do not inter- pret them as referring to unchastity or theft, because these are forbidden above. They also thought that they had kept all those when they had done or not done the external act. Therefore God has added these two commandments in order tliat it be esteemed as sin and be forbidden to desire or in any way to aim at getting our neighbor's wife or possessions; and 294 especially because under the Jewish government man-servants and maid-servants were not free, as now, to serve for wages as long as they pleased, but were their master's property, with their body and all they had, as cattle and other possessions. So, too, every man had power over his wife to put her away 2*)^ publicly by giving her a bill of divorce, and to take another. Therefore they were in constant danger among each other that if one took a fancy to another's wife he might take occasion both to dismiss his own wife and to estrange the other's wife from him, that he might obtain her under pretext of right. That was not considered a sin nor disgrace with them ; as little as now with hired help, when a proprietor dismisses his man- servant or maid-servant, or takes another's servants from him in any way. Therefore (I say) they thus interpreted, as is right also (al- 296 though it goes farther and higher) that no one think or pur- pose to obtain anothei^'s wife, servants, house and estate, land, meadows, cattle, even with appearance of right or by seem- ingly proper means, yet with injury to his neighbor. For above, in the Seventh Commandment, the vice is forbidden, where one appropriates to himself the possessions of others or keeps them from his neighbor without right. Cut here it, is also forbidden to take anything from your neighbor, even though you could do so honorably in the eyes of the world, so that no one could accuse or blame you as though you had obtained it by fraud. *M1 ■^°'* ^^^ ^^^ ^° inclined by nature that no one desires to 297 see another have as much as himself, and each one ac- quires as much as he can, without regard to how another may fare. And yet we all pretend to be godly, adorn ourselves 29? most finely and conceal our rascality, resort to and invent adroit devices and deceitful artifices (such as now are daily most ingeni- ously contrived) as though they were derived from justice ; yea, we even dare to impertinently refer to it, and boast of it, and Part I. THE TEN COMMANDMENTS. 433 do not wish to have it called rascality, but shrewdness and caution. In this jurists and counsellors assist, who twist and 299 stretch the law as it will help their cause, irrespective of equity or their neighbor's necessity. And, in short, whoever is the most expert and cunning finds most help in law, as they themselves say : The laws fovor the watchful ( Vigilantibus jtLra subveiiiunt). This last conunandment therefore is given not for rogues in 300 I he eyes of the world, but just for the most pious, who wish to Ije praised and be called honest, upright people who have not offended against the former commandments, as especially the Jews claimed to be; and even now for many great noblemen, gentlemen and princes. For the other common masses belong yet farther down, under the Seventh Commandment, as those who do not ask how they may acquire their possessions with honor and right. This occurs principally in litigations, where it is the purpose 301 to get something from our neighbor and to eject him from his possessions. As (to give examples) when people quarrel and wrangle for a large inheritance, real estate, etc., they avail themselves of, and j-esort to, whatever has the appearance of right, so dressing and adorning everything that tfie law must fiivor their side, and they keej) possession of tiie property with such title that no one can make complaint or lay claim thereto. In like manner, if any one desire to have a castle, city, duchy, 302 or any other great thing, he practises so much financiering through relationships and by any means he can that another MMn is deprived of it, and it is judicially declared to be his, and confirmed with deed and seal as acquired honestly and by princely title. Likewise also in common trade where one dexterously slips 303 something out of another's hand so that he must look after it, or surprises and defrauds him in what he regards as his ad- viuitage and benefit, so that the latter caimot regain or redeem it without injury, debt or perhaps distress; and the former gains the half or even more ; and yet this mast not be consid- ered as acquired by fraud or stolen, but honestly bought. Plere they say : The first is the best, and every one must look to his own interest, let another get what he can. And M'ho can 304 be so wise as to think of all that one can get into his posses- sion by sucii s])ecious pretexts? This the world does not con- sider wrong, and will not see that the neighbor is thereby put to a disadvantage and must sacrifice what he cannot spare without injury. Yet there is no one who wishes this to be done him ; from wiiich they can easily perceive that such de- vice and appearance are false. Thus was the t-ase formerly also with respect to wives. They 30s 65 434 THE LARGE CATECHISM. were skilled in such devices tliat if one were pleased with an- other woman, he himself or through others (as tliere were many ways and means to be thought of) caused her husband to conceive some displeasure toward her, or had her resist him and so conduct herself that he was obliged to dismiss her. That sort of tiling undoubtedly prevailed much under the Law, as also we read in the Gospel, of king Herod, that he took his brother's wife while he was yet living, and yet wished to be thought an honorable, pious man, as St. Mark also testifies of him. But such an example I trust will not 306 be found among us, because in the New Testament those who are married are forbidden to be divorced — except in case where one shrewdly by some stratagem takes away a rich bride from another. But it is not a rare thing with us that one estranges or entices away another's man-servant or maid-servant, or al- lures them by flattering words. MAO In whatever way such' things happen we must know 307 that God does not wish that you deprive your neighbor of anything that belongs to him, that he suffer the loss and you gratify your avarice with it, even if you coukl claim it hon- orably before the world ; tor it is a secret and dastardly im- position practised under a disguise that it may not be known. For although you go your way as if you had done no one any wrong, you have nevertheless injured your neiglibor. And if it be not stealing and cheating, it yet is desiring your neigh- bor's property; that is, aiming at possession of it, enticing it away from him without his will, and being unwilling to see him enjoy what God has granted him. And although the 308 judge and every one must leave you in possession of it, yet God will not leave you therein. For he sees the deceitful heart and the malice of the world, who wherever ye yield to her a finger's breadth, is sure to take an ell in addition, and at ,- length public wrong and violence ibllow. Therefore we abide by the common sense of these command- 309 raents, that in the first place we do not desire our neighbor harm, nor even assist nor give occasion for it, but gladly leave and «ee him in the enjoyment of his own, and besides advance and preserve for him what may be for his profit and service, as we should wish to be treated. Thus these commandments are es-jic pecially given against envy and miserable avarice, that God may remove all causes and sources whence arises everything by which we do injury to our neighbor, and therefore lie ex- [iresses it in plain words : TIiou shall not covet, etc. For he would especially have the heart pure, although we shall never attain to that as long as we live here : so that this command- ment, like all the rest, will constantly accuse us and show how ungodly we are in the sight of God. Paht I. rSE TEN COMMANDMENTS. 434 Conclusion of the Ten Comma ndjients. Thus we luive the Ten CommandmtLts, a corapend of di-3H vine doctrine, as to what we shall do, that our whole life mav Ajy, be pleasing to God, and the true fountain and channel from and in which everything must flow that is to be considered a good work, so that outside of these Ten Com- mandments no work or thing can be good or pleasing to God, however great or precious it be in the eyes of the world. liCt us see now what our great saints can boast of their spir-3ia :tuiil orders and their great and grievous works which tliey nave invented and set up, with the omission of those of the commandments as though they were of far too little conse- quence or were long ago perfectly fulfilled. I am of opinion that here any one will find his hands full, 313 and will have enough to do to observe these, viz. : meekness, patience and love to enemies, chastity, kindness, etc., and what such virtues imply. But such works are not of value and make no display in the eyes of the world ; for they are not unusual and ambitious and restricted to particular times, places, customs and postures, but are common, every -day do- mestic works which one neighbor can practise toward another, and therefore they are not of high esteem. But the other works claim the astonished attention of men, 314 being aided by their great display, expense and magnificent buildings, and these they so adorn that everything shines and glitters; tliey waft incense, they sing and ring bells, they light tapers and candles, so that nothing else can be seen or heard. For it is regarded a most precious work which no one can suf- ficiently praise if a priest stand there in a surplice embroidered with gilt, or a layman continue all day u])on his knees in church. But if a jioor girl tend a little child, and faithfully do what she is told, that is nothing ; for else what should monks and nuns seek in their cloisters? But see, is not that a shocking presumption of those despe-315 «ir rate saints, who dare to invent a higher and better life and condition than the Ten Commandments teach, pre- . tending (as we have said) that this is a ])lain life for the common man, but that theirs is for saints and perfect ones? Neither do the miserable blind peo})le see that no man can 316 achieve so much as to observe one of the Ten Commandments as it should be, but both the xVpostlcs' Creed and the Lord's Prayer must help us (as we shall hear), by which we must strive after that attainment [power and strength to keep the commandments], and pray for it and receive it continually. Therefore all their boasting; amounts to as much as though I 436 THE LARGE CATECHISM. boasted that I had not a penny, but that I would confidently undertake to pay ten florins. All this I say and urge, to do away with the sad abuse which 317 h;us taken so deep root, and still cleaves to everybody, and that men accustom themselves in all conditions upon earth to look only here, and to be concerned with this law. For it will be a loni; time before they will invent a doctrine or state equal to these Ten Commandments; because they are so high that no one, by mere human power, can attain to them. And who- ever attains to them will be a heavenly, angelic man, far above all holiness in the world. Only occupy yourself with them, 318 and try your best, apply all power and ability, and you will find so much to do that you will neither seek nor esteem any other work or holiness. This is sufficient for the first part of 319 the common Christian doctrine, both for teaching and exhort- ation. Yet in conclusion we must repeat the text which be- K)ngs to these commandments, of which we have treated already in connection with the First Commandment, that we may learn how strenuously God insists upon it that we learn, teach and practise the Ten Commandments : " For 1 the Lord thy God am a jealous God, v'mting the in- 320 iqulty of the fathers upon the children unto the third and fourth generation of them that hate me, and showing mercy unto thou- sands of them, that love me and keep my commandments." A,f, Although (as we have heard above) this appendix was 321 primarily attached to the First Commandment, it was nevertheless laid down for the sake of all the commandments, as all of them together are here referred to, and should be thereby enforced. Therefore I have said that this should be f)resented to and inculcated u])on the young, that they may earn and remember it; that they may see what is to urge and move us to keep these Ten Commandments. And it is to be regarded as though this declaration were specially added to each, and inhered in and pervaded them all. Now there is comprehended in these words (as said before) 322 )Oth a threatening of wrath and a friendly promise, so as not only to terrify and warn us, but also to induce and encourage us to receive and highly esteem his Word as a matter of divine earnestness, because he himself declares how much he is in earnest and how rigidly he will enforce it, namely, that he will severely and terribly punish all who despise and transgress his commandments ; and again how richly he will reward, bless and do all good to those who hold them in high esteem, and are glad to act and live according to them. Thereby he demands that 32J they all proceed from a heart which fears God alone and re- gards him, and from such fear avoids everything against his will, lest it should move him to wrath ; and on the other hand Part I. THE TEN COMMANDMENTS. 437 also trusts in him alone, and from love to him does all he wishes, because he expresses himself as friendly as a father, and offers us all grace and every good. Just this is also the import and true interpretation of the 324 first and chief commandment, from which all the others must flow and proceed. This word : " Tliou sluilt have no other gods before me," therefore means nothing more or less than to de- mand in the simplest way, Thou shalt fear, love and trust in me as thine only true God. For where the heart is thus to- wards God, it has fulfilled this and all the other command- ments. And, on the other hand, whoever fears and loves any- thing else in heaven and upon earth will keep neither this nor any other commandment. Therefore the entire Scriptures 325 have everywhere preached and inculcated this commandment, as consisting in these two things: Fear of, and trust in God. And especially the prophet David in all his Psalms, as when he says (Ps. 147 : 11) : " The Lord taketh pleasure in them that fear him, in those that hope in his rncrcy." As if the entire /lAm commandment were explained in one verse, as much as to say : The Lord taketh pleasure in those who have no other gods. Thus the First Commandment is to shine and impart its 326 splendor to all the others. Therefore must this declaration run through all the commandments, like a hoop in a wreath, to join and hold together the end and the beginning; that it be continually repeated and not forgotten ; as, namely, in the Second Commandment, that, moved by love and confidence derived' according to the First Commandment, we fear God and do not take his name in vain to curse, lie, deceive, and for other modes of seduction and rascality; but make proper and good use of it, calling upon him in prayer, praise and thanks- giving. In like manner shall such fear, love and trust urge •ind impel us not to despise his Word, but to gladly hear, learn and honor it, and esteem it holy. So afterwards, through all the following commandments of 327 our duties towards our neighbor, everything must proceed from the power and in virtue of the First Commandment, viz. that we honor father and mother, masters and all in authority, and be subject and obedient to them, not on their own account, but for God's sake. For you are not to regard or fear father or mother, or from love of them to do or omit anything. But see to that which God would have you do, and what he will quite confidently demand of you ; if you omit that, you have an angry judge, but in the contrary Ccise a gracious father. Likewise, that you do your neighbor no harm, injury or 328 violence, nor in any wise molest him, whether it respect his 'v>dy, wife, property, honor or rights, as all these things am 438 THE LAEGE CATECHISM. commanded in their order, even though you have opportunity and cause to do so, and no man could repro^-e you; but that you do good to all men, help them, and promote their interest wherever and whenever you can, purely from love of God and in order to please him, in the confidence that he will abun- ' dantly reward you for everything. Thus you see how the 325 First (.oniniandment is the chief source and fountain-head whence all the rest proceed ; and again they all return to that AAn and depend upon it, so that beginning and end run into each otiier and are bound together. This (I say) is necessary and profital^le to teach, admonish 33c and remind the young people, that they may be brought up in the fear and reverence of God, and not with blows and com- pulsion. For where it is considered and laid to heart that they are not human trifles, but the commandments of the Divine Majesty, who insists upon them with such earnestness, is angry with those who despise them, and will assuredly pun- ish them, but, on the other hand, will abundantly reward those who keep them, there will be a spontaneous impulse and a desire gladly to do the will of God. Therefore it is not in 331 vain that it is commanded in the Old Testament to write the Ten Commandments on all walls and corners, yes, even on the garments, not for an idle show, as did the Jews; but that we might have our eyes constantly fixed upon them, and have tiiem always in our memory, and keep them in all our actions and ways ; and that every one make them his daily practice in 33a all cases, in every business and bargain, as though they were written in every place wherever he would look, yea, where- ever he goes or stays. Thus there would be occasion enough, both at home in our own house and abroad witii our neigh- bors, to practise the Ten Commandments, that no one need run far for them. From this it again appears how far these Ten Command- 331 ments are to be exalted and extolled above all orders, com- mandments and works which are taught and practised aside from them. For here we can challenge all the wise and all saints to step forth and say, Let us see whether they can pro- duce any work like these commandments, upon which God insists with such earnestness, and which he enjoins with his greatest wrath and punishment, and besides adds such glorious promises of an outpouring of all good things and blessings upon us. Therefore they should be taugiit above all others, and be esteemed sacred and precious, as the highest treasure gtvon by God. pabtii. the ckeed. 43y PART SECOND. 449 OF THE CREED. Th crs far we have heard tlie first part of Christian doctrine, i in which we have seen all that God wishes r.s to do or to leave undone. The Creed, therefore, properly follows, which teaches us everything that we must expect and receive from God ; ami, to speak most explicitly, teaches us to know him fullv. This is intended to help us do that which according to the Ten 2 Commandments we ought to do. For (as said above) they are set so high that all human ability is far too feeble and weak to [attain to or] keep them. Therefore it is as necessary to learn this part in order to know how to attain thereto, and whence and whereby to obtain such power. For if we could, of our 3 own power, keep the Ten Commandments as they are to be kept, we would need nothing further, neither Creed nor Lord's Prayer. But before such advantage and necessity of the Creed 4 are explained, it is sufficient at first for the simple-minded that they learn to comprehend and understand the Creed itself. In the first place, the Creed has hitherto been divided into 5 twelve articles. Altiiough if all points which are written in the Scriptures and which belong to the Creed were to be dis- tinctly set forth, there would be far more articles nor could they be clearly expressed in so few words. But that it may be 6 most easily and clearly understood, as it is to be taught to ciiil- dren, we will briefly sum up the entire Creed in three articles, according to the three persons in the Godhead to whom every- thing that we believe pertains; so that the first article, Of God the Father, explains Creation, the second article. Of God the Son, explains Redemption, and the third. Of God the Holv Ghost, explains Sanctification. As thongh the Creed were 7 briefly comprehended in so many words: I believe in God the Father, mIio has created me; I believe in God the Sou, who has redeemed me; I believe in the Holy Ghost, who sanctifies Mrn me. One God and one faith, but three persons, therefore also three articles or confessions. Let us thus briefly run 8 over the words. Article I. 7 believe in God the Father Almighty, Maker of heavai andt) earth. This represents and sets forth most briefly the essence, will, \c action and work of God the Father. Since the Ten Command- 440 THE LARGE CATECHISM. ments have taught tliat we are to have no other gods, it is nat- ural to ask tlie question: Wliat kind of a being is God? What does lie do? How shall we praise, represent or describe him, that he may be known? That is taught in this and the following article. So that the Creed is nothing else than the answer and confession of Christians, arranged with respect to the Fii-st Coniraandniont. As if you were to ask a little child : ii My dear, what sort of a God have you ? what do you know of inm? He could say: First, indeed, my God is God the Father, who has created heaven and earth ; besides him I be- lieve in nothing else as God; for there is no one else who could create heaven and earth. But for the learned, and those who have acquired sonic 12 scriptural knowledge, these three articles may i)e extended and divided into as many parts as there are words. But now for young scholars let it suffice to indicate the most necessary points, namely, a.s we have said, that this article refers to the Creation : that we emphasize the words: Creator of heaven axd EARTH. But what is the force of this or what do you mean 13 by these words : " / believe in God the Futher Almighty, Jfalcer, etc. ? Answer : I believe and mean to say that I am a crea- ture of God; that is, that he luis given and constantly pre- serves to me my body, soul and life, members great and small, all my senses, reason and understanding, food and drink, shelter and support, wife and child, domestics, house and possessions, etc. Besides, he causes all creatures to serve for the necessities 14 and uses of life — sun, moon and stars in the firmament, day and night, air, fire, water, earth and whatever it bears and pro- duces, bird and fish, beasts, grain and all kinds of produce, and whatever else there is of bodily and temporal goods, good 15 government, peace, security. So that we learn in this article 16 Ari that none of us has his life of himself, or anything that is here enumerated or can be enumerated, neither ciin he of himself preserve them, however small and unimportant a thing it might be, for all is comprehended in the word : Cre- ator. Besides this we also confess that God the Father has not 17 only given us all that we have and see before our eyes, but daily preserves and defends against all evil and misfortune, averts all sort of danger and calamity; and that he does all without our merit of pure love and goodness, as a friendly fa- ther, who cares for us that no evil befall us. But to speak 18 more of this pertains to the other two parts of this article, where we say : " Father Almighty.'^ Hence we must infer and conclude, since everything which 19 we have and are, and whatever is in heaven and upon the earth, are daily given and ['reserved to us by God, that it is our duty Part II. THE CREED. 441 to love, praise and tliank him without cca-sing; and in short (o serve him with all these things, as he has enjoined in the Ten Commandments. Here we eould say much if we would attempt to show how 20 few there are that believe this article. For we all pass over it, hear it, and say it, but neither see nor consider w hat the words teach us. For if we believed it with the heart, we 21 would also act accordingly, and not stalk about proudly, bid lefiance and boast as though we had life, riches, power and (lonor, etc. all of ourselves, so that others must fear and ser\'e us, as is the practice of the unhappy, perverted world, which is immured in darkness, and abuses all the good things and gifts of God only for its own pride, avarice, lust and luxury, and never once regards God, so as to thank him or acknow- ledge him as Lord and Creator, A^n Therefore, if we only believed it, this article must hum- 22 ble and terrify us all. For we sin daily with eyes, ears, hands, body and soul, money and possessions, and with every- thing we have, as especially do those who even fight against the Word of God. Yet Christians have this advantage, that they acknowledge themselves in duty bound to serve God for all these things, and to be obedient to him [which the world knows not how to do]. We ought, therefore, daily to practise this article, to remember 23 and consider in all that Ave see, and in all good that falls to our lot, and wherever we escape from calamity or danger, that it is God who gives and does all these things; that therein we per- ceive and see his paternal heart and his transcendent love to- ward us. Thereby the heart would be aroused and kindled to be thankful for all such good things, and to employ them to the honor and praise of God. Thus we have most briefly presented 24 the meaning of this article, as much as is at first necessary for the most sim[de to learn, both as to what we have and receive from God, and what we owe in return, which is a most excellent ob- ject of knowledge, but a far greater treasure. For here we see how the Father has given himself to us, together with all creatures, and has most richly j)rovided for us in this life, be- sides that he has overwhelmed us with unspeakable, eternal treasures in his Son and the Ploly Ghost, as we shall hear. Article II. And in Jesus Chrid his only Son, our Lord ; who was conceived 2^ by the Holy Ghost, born of the Virgin Mary ; suffered under Pontius Pilate, was crucified, dead and buried ; he descended into hell ; the third day he rose again from the dead, he as- cended into heaven, and si'tcth on the right hand of God the 66 "442 THE LARGE CATECHISM. Father Almighty ; from thence he shall come to judge the quick and the dead. ATo Here we learn to know tlie second person of the God- 26 head, so tliat we see what we liave from God over and above those temporal goods ah'eady sj)oken of; namely, how com- pletely he has poured forth his riches and withheld nothing. This article is therefore very rich and broad ; but that we may briefly treat of it in a cliildlike way, we will take up one word and comprehend in that the entire sum of the article, namely (as we have said), that we may learn liow we are redeemed. This is t.night in the words : " In Jesus Christ our Lord." If now you are asked. What do you believe in the second 27 article, Of Jesus Christ? answer briefly: I believe that Jesus Clirist, true Son of God, has become ray Lord. But what is it "to become Lord"? It is that he has redeemed me from sin, from the devil, from death and all evil. For before I had no Lord or King, but was captive under the power of the devil, condemned to death, bound in sin and blindness. For when we had been created by God the Father, and had 28 received from him all manner of good, the devil came and led us into disobedience, sin, death, and all evil, so that we fell un- der his wrath and displeasure and were doomed to eternal dam- nation, as we had merited and deserved. There was no counsel, 29 help or comfort until this ouly-begotten and eternal Son of God in his unfathomable goodness had compassion upon our misery and wretchedness, and came from heaven to help us. Thus therefore the tyrants and jailers are all expelled, and in 3c their stead stands Jesus Christ, Lord of life, righteousness, salvation and of all good, and who delivered us poor lost mortals from the jaws of hell, has redeemed us and made us free, and brought us again into the favor and grace of the Father, and has taken us as his own property under his shelter and protec- tion, that he may govern us by his righteousness, wisdom, power, life and blessedness. .rA Let it then be considered the sura of this article that 31 the little word Lord signifies simply as much as Redeemer, i. e. He who has brought us from Satan to God, from death to life, from sin to rigliteousness, and who preserves us in the same. But all the points which follow in order in this article only serve to express and explain this redemption ; that is, how and whereby it was accomplished, how much he sufl^ered and what he paid and risked, that he might redeem us and bring us under his dominion, namely, that he became man, conceived and born without [any stain of] sin, of the Holy Ghost and of the Virgin Mary, that he might be Lord over sin ; that he suffered, died and was buried, that he might make satisfactioo Part II. TPIE CKEED. 443 for me and pay what I owe, not with silver nor gold, but with his own precious blood. And all that in order to become my Lord. For he did none of these for himself, nor had he any need of it. And after that he rose again from the dead, de- stroyed and swallowed up death, and finally ascended into heaven and assumed the government at the Father's right hand; so that the devil and all principalities and powers must be subject to him and lie at his feet, until finally at the last day he will part and separate us from the wicked world, from the devil, death, sin, etc. But to explain all these single points especially belorgs not 32 to brief sermons for children, but rather to the ampler sermons that extend over the entire year, especially at those times which are appointed for the purpose, to treat at length of each ar- ticle— of the birth, sufferings, resurrection, ascension of Christ, etc. Ay, the entire Gospel which we preach consists in this, viz. 33 that we properly understand this article as that upon which our salvation and all our happiness depend, and which is so rich and comprehensive that we never can learn it fully. Article III. [ believe in tlie Holy Ghost ; the holy Christian Church, the com- 34 munion of saints ; the forgiveness of sins ; the resurrection of the body, and the life everlasting. Amen. .f-f. This article I cannot explain better than (as I have 35 said) that it treats of Sanctification, viz. that thereby the Holy Ghost, with his office, is declared and set forth, namely, that he makes holy. Therefore we must establish ourselves upon the word Holy Ghost, because it is so precise and comprehensive that we can- not use another like it. For there are besides many kinds of 36 spirits mentioned in the Holy Scriptures — the spirit of man, heavenly spirits and evil spirits. But the Spirit of God alone is calle23 us to CbrL'.t. 444 fHE LARGE CATECHISM. For neither you nor I could ever know anything of Christ, 38 or believe on him and have him for our Lord, except as it is offered to us and granted to our hearts by the Holy Ghost through the preaching of the Gosi)el. The work is finished and accomplished; for Christ, by his suffering, death, resurrec- tion, etc., has acquired and gained the treasure for us. Bat if the work remained concealed, so that no one knew of it, then it were in vain and lost. That this treasure tlierefore might not lie buried, but be appropriated and enjoyed, God has caused the Word to go forth and be proclaimed, in which he gives the Holy Gho.st to bring this treasure home and apply it to us. There- 39 fore sanctificatiou is nothing else but briuging us to Christ to receive this good, to which, of ourselves, we could not attain. Learn then to understand this article most clearly. If you 40 are asked : What do you mean by the words : " / believe in the Holy Ghost" 2 you can answer: I believe that the Holy Ghost makes me holy, as his name implies. But whereby does he 41 accomplish this? or what are his means and method to this Mcn end? Answer: The Christian Church, the forgiveness of sin, the resurrection of the body, and the life everhisting. For in the first place he has a peculiar congregation in the 42 world, which is the mother that bears every Christian through tlie Word of God, which he reveals and preaches, and through which he illumines and enkindles hearts, that they understand and accept it, cling to it and persevere in it. For where he does not cause it to be preached and made 43 alive in the heart, so as to be understood, it is lost, as was the case under the Papacy, where faith was entirely put under a bushel, and no one recognized Christ as his Lord or the Holy Ghost as his Sanctifier, i. e. no one believed that Christ is our Lord in the sense that he has accjuired this treasure for us, and, without our works and merit, made us acceptable to the Father. And what indeed was the cause? This, verily, that 44 the Holy Ghost was not there to reveal it, and caused it to be preached ; but men and evil spirits were there, who taught us to obtain grace and be saved by our works. Therefore it is no 45 Christian '^luircli ; for where Christ is not preached there is no Holy Ghost who makes, calls and gathers the Christian Church, without which no one can come to Christ the Lord. Let this suffice concerning the sum of this article. But because the dif-46 ferent points, which are here enumerated, are not quite clear to the simple, we will run over them. The holy Christian Church the Creed denominates a com- 47 munion of saints, for both expressions are taken together as one idea. But formerly the one point was not there, as it is also unintelligible in the translation. If it is to be given very plainly, it must be expressed quite differently. Far the word PabtII. the CKEED. 44S ecdesia i3 properly an a.sserably. But we are accustomed to the 43 word church, which the sinip'le do not refer to an assembled multitude, but to the consecrated house or building. Although the house ought not to be called church, except for the reason that the multitude assembles there. For we who assemble con- stitute and occupy a particular space, and give a name to the house according to the assembly. Therefore the word " church " {Kirche) means really no- thing else than a common assembly, and is not German, but Greek (a? is also the word ecdesia) ; for in their own language they call it kyna, as in Latin it is called curia. Therefore in our mother-tongue, in genuine German, it ought to be a Chris- tian conc-reo-ation or assembly {eine Christliche Gemeine oder Sammlung\ov, best of all and most clearly, a holy Christian people {eine Heilige Oiridenheit). So also the word communion, which is added, ought not 45 to be communion {Gemeinschaft), but congregation {Gemeine). And it is nothing else than an interpretation or explanation whereby some one meant to explain what the Christian Church is. This those of us who understood neither Latin nor Ger- man have rendered Gemeimchaft der Heiligen, although no one would speak so in German, nor is it understood. But, to speak correct German, it ought to be eine Gemeine der Heiligen, a con- gregation of saints, that is, a congregation made up purely of Lints, or, to speak yet more plainly, cm Heilige Gemeine, a holy congregation. I make this explanation in order that the words 5c Gemeinschaft der Heiligen may be understood, because the ex- pression has become so established by custom that it cannot well be eradicated, and it is treated almost as heresy if one should attempt to change a word. But this is the meaning and substance of this addition: 1 51 believe that there is upon earth a holy assembly and congrega- tion of pure saints, under one head, even Christ, called together by the Holy Ghost in one faith, one mind and understanding, w'ith manifold gifts, yet one in love, without sects or schisms. And I also am a part and member of the same, a participant 52 and joint owner of all tlie good it possesses, brought to it and incorporated into it by the Holy Ghost, in that I have heard and continue to hear the Word of God, which is the means of entrance. For formerly, bef(M-e we had attained to this, we were of Ihe devil, knowing nothing of God and of Christ. Thus, until the last day, the^Holy Glmst abides with the holy 52 congregation or Christian pcoj^le' By means of this congrega- tion he brings ns to Christ and teaches and preaches to us the Word, whercbv he works and promotes sanctification, causing „ [this comnumitv] daily to grow and become strong in the faith and the fruits of the Spirit, which he produces. 446 TIIE LARGE CATECHISM. We further believe that in this Christian Church we have 54 forgiveness of sin, wliich is wroui^ht throu<^li tlie holy sacra- ments and absolution, and throuixh all manner of consolatory promises of the entire Gospel. Therefore whatever is to be preached concerning the sacraments belongs here, and in short file whole Gospel and all the duties of Christianity, which also must be preached and taught without ceasing. For although the grace of God is secured through Christ, and sanctification is wrought by tiie Holy Ghost through the Word of God ia the unity of the Christian Church, yet on account of our tle.«h wliich we bear about with us we are never without sin. Everything therefore in the Christian Church is so ordered 55 that we shall daily obtain free and full forgiveness of sin through the Word and signs, appointed to comfort and en- courage our consciences as long as we live liere. Thus, although we have sin, the Holy Gliost does not allow it to injure us, be- cause we are in the Cliristian Church, where there is full for- giveness of sin, both in that God forgives us, and in that we forgive, bear with and help each other. But outside of this Christian Church, where the Gospel is 56 not, there is no forgiveness, as also there can be no sanctifica- tion. Therefore all who do not seek sanctification through the Gospel and forgiveness of sin, but expect to merit it by their works, have expelled and severed themselves from this Chris- tian Church. Yet meanwhile, since sanctification has begun and is growing 57 daily, we expect that our flesh will be destroyed and buried with all its uncleanness, and will come forth gloriously, and arise to entire and perfect holiness in a new eternal life. For 58 Mf-Q now we are only half pure and holy, so that the Holy Ghost has ever to continue his work in us through the Word, and daily to dispense forgiveness, until we attain to that life where there will be no more forgiveness, but only perfectly j)ure and holy people, full of godliness and righteousness, de- livered and free from sin, from death and from all evil, in a new, immortal and glorified body. Behold, all this is to be the office and work of the Holy 59 Ghost, viz. that he begin and daily increase holiness upon the earth by means of two things, namely, the Christian Church and the forgiveness of sin. But in our dissolution he will ac- complish and perfect it in an instant, and will for ever preserve us therein by the last two things confessed in the Creed. But the term Aiifersichung dcs Flelschcs (Resurrection of the 6c flesh) here employed is not according to good German idiom. For when we Germans hear the word Fleisch (flesh), we think no farther than the shambles. But in good German idiom we would say Auferstehung dcs Leibs, or Leichnams (Resurrec- Part IT. THE CREED. 447 don of the body). Yet it is uot a matter of much moment if we only undcrsland the Avords in tiieir true sense. Tills is tlie force of this article, which must ever continue in 61 operation. For creation is accomplished and redemption is finished. But the Ploly Ghopt carries on his work without ceasing to the last day. And for tliat purpose he has appointed a congregation upon the earth, by which he speaks and does everything. For he has not yet brought together all his 6: Christian people nor completed the distribution of forgiveness. Therefore we believe in Him who through the Word daily brings us into the fellowship of this Christian people, and through the same Word and the forgiveness of sins bestows, increases and strengthens faith, in order that when he has accomplished it all and we abide therein, and die to the world and to all evil, he may finally make us perfectly and for ever holy ; which now we expect in faith through the Word. Behold, here you have the entire divine essence, will and6j .nn work depicted most exquisitely in quite short and yet rich words, wherein consists all our wisdom, which surpasses the wisdom, mind and reason of all men. For although the whole Morld with all diligence has endeavored to ascertain the nature, mind and work of God, yet has she never been able to determine anything whatever of it. But here we have every- 64 thing in richest measure; for here in all three articles he has revealed himself, and opened the deepest recesses of his pater- nal heart and of his pure unutterable love. For he has cre- ated us for this very object, viz. that he might redeem and sanctify us; and in addition he has given and imparted to us everything in heaven and upon earth, and luis given to us even his Son and the Holy Ghost, by whom to bring us to himself. For (:\s explained above) we could never attain to the know- 65 ledge of the grace and favor of the Father except through the Lord Christ, who is a mirror of the paternal heart, outside of whom we see nothing but an angry and terrible Judge. But of Christ we could know nothing except by the revelation of the Holy Ghost. These articles of the Creed, therefore, separate and distinguish 66 us Christians from all other people upon earth. For all outside of Christianity, whether heathen, Turks, Jews or false Chris- dans and hypocrites, although they believe in and woi-ship oidy one true God, yet know not what his mind towards them is, and cannot confide in his love or expect any good from him; therefore they abide in eternal wrath and damnation. For they have not the Lord Christ, and besides are not illumined and favored bv the gifts of the Holy Ghost. From tills you perceive that the Creed contains quite a differ- 67 eut doctrine from the Ten Commandments. For the latter 448 THE LAEGE CATECHISM. teaches indeed what wc oiiglit to do, but tlie former tells what God luis done for and i^ives to us. Tlio Ten Commandments also are written in the hearts of all men, but the Creed no hu- man wisdom can comprehend, but it must be taught by the Holy Ghost. The Law, therefore, can make no Christian, for 68 the "vrrath and displeasure of God abide u[)on us for ever, as long as wc cannot keep it and do what God demands of us ; ^ni but the faith of tiie Creed brings pure grace, and makes us godly and acceptable to God. For by the knowledge of 69 this we love and delight in all the commandments of God; because we see that God, with all that he has, gives himself to us — the Father, with all creatures; the Son, with his entire work; and the Holy Ghost, with all his gifts — to assist and enable us to keep the Ten Commandments. Let this suffice concerning the Creed to lay a foundation for 7a the simple, that they may not be burdened ; so that if they un- derstand the substance of it they may afterwards strive to ac- quire more, and to refer whatever they learn in the Scriptures to these parts, and ever to grow and increase in richer under- standing. For as long as we live here we shall daily have enough of this to preach and to learn. PART THIRD. 462 OF PRAYER. The Lord's Prayer. We have now heard what we must do and believe, and 1 wherein consists the best and happiest life. Now follows the third part, /. c. how we ought to pray. For since we are so 2 situated that no man can perfectly keep the Ten Command- ments, even though he have begun to believe, and since the devil with all his power, together with the world and our own flesh, resists our endeavors to keep them, nothing is so neces- sary as that we should resort to the ear of God and call upon him and pray to him, that he would give, preserve and increase in us faith and the fulfilment of the Ten Commandments, and that he would remove everything that is in our way and op- poses us therein. But that we might know what and how to 3 pray, our Lord Christ has himself tauglit us both the mode and the words, as we shall see. But before we enter upon the explanation of the Lord's 4 Prayer, it is most necessary to exhort and incite people to prayer, as both Christ and tlie apostles have done. And the 5 Part III. THE LORD'S PRAYER. 449 first coDsideration is, that it is our duty to pray because of God's commaiKlnient. For this we learned in the Second Commandment: "Thou shalt not take the name of the Lord thy God in vain/' wlilch requires that we. praise that holy name, and call upon it in every time of need, or pray. For to call upon the name of God is nothing: else tiian to pray. Prayer is thcr(;fore as rigidly and earnestly aud sacredly com- 6 nianded as to have no other God, not to kill, not to steal, etc. Let no one think, therefore, that it is the same whether he l)ray or not, as careless people who go about in such delusion, and ask: "AVhy should I pray? Who knows whether God will hear my prayer, or pay any attention thereto ? If I do not pray, some one else will." And thus they fall into the habit of never praying; and even console themselves, because we condemn false and hypocritical prayers, as though we taught that there is no duty or need of prayer, ^po But this is ever true, viz. that services which have been 7 practised hitherto in the churches by repetitions and intona- tions were no prayers. For such external matters, when they are properly observed, may l)e a good exercise for young chil- dren, scholars and simple persons, and may be called singing or reading, but are not really praying. But praying, as the Sec- 8 ond Commandment teaches, is to call upon God in evei'y time of need. This he requires of us, and has not left it to our choice. Eut it is our duty and obligation to [^ray if we would be Chris- tians, as much as are our duty and obligation to obey our pa- rents and the government; for in j)ri(yer and by calling upon it the name of God is truly honored and rightly employed. This we must therefcn-e mark, above all things, that thereby we silence and repel such thoughts as would deter and keep us from prayer. Just as it would be idle for a son to say to his father, 9 "Of what advantage is niv obedience? I will go and do what I can ; it is all the same;" but there stands the commandment, Thou shalt and must do it. So also here it is not left to my will to do or to leave undone, but I shall and must pray [at tiie risk of God's wrath and displeasure.^ This is therefore to be considered and noticed before every- 10 thing else, that thereby we may silence and repel the thoughts wliich would keep and deter us from praying — as though it were not of much consequence whether we pray or not, or it were commanded those only who are holier and in better favor with God than we — as indeed the human heart is bv nature ever ^ The piirt enclosed in brackets, which ends with I 11, is wanting in the Ed. Pr. of the Large Catechism, but found in the editions from 1530 on. It was not inoerted in the first German edition of the Book of Concord but, was adopted by the Latin edition. 57 450 THE LAEGE CATECHISM. despairing, so that it always flees from God, in tlie thought that he does not wish or desire our prayer, because we are sinners and have merited nothing but his wrath. Against such thoughts (I n Bay) we should regaRJ this commandment and turn to God, that we may not by such disobedience excite his anger still more.- For by this comuiandment he gives us plainly to understand that he will not reject us or cast us off, although we are sinners, but that he would rather draw us to himself, so that we might *n4 humble ourselves before him, acknowledge our misery and ruin, and pray for grace and help. Therefore we read in the Scriptures that he is angry also with those who did not re- turn to him, and by their prayers assuage his wrath and seek hh grace when they were smitten for their sins.] From this you are to conclude and think, because it is so sol- 12 emnly commanded to pray, that you should by no means de- spise your prayer, but rather set great store by it, and always seek an illustration from the other commandments. A child 13 should by no means despise obedience to father and mother, but should always think: The work is a work of obedience, and what 1 do, I do with no other intention but because I walk in the obedience and commandment of God, in which I can estab- lish myself and stand firm, and I esteem it a great thing, not on account of any worthiness of mine, but on account of the commandment. So here also what and for what we pray we should regard as demanded by God, and we should do it in obedience to him, thinking: On my account it would amount to nothing; but it shall avail, for the rea,son that God has com- manded it. Therefore whatever be any one's necessity or desire, he should always come before God in prayer in obedience to this commandment. We pray, therefore, and exhort most diligently every one to 14 take this to heart and by no means to despise our prayer. For hitherto it has been taught in the name of Satan in such a manner that no one esteemed it, and men supposed it to be enough to do the work, whether God would hear it or not. But that is staking prayer on a risk, and murmuring it on a ven- ture; and therefore it is a lost prayer. For we allow such 15 thoughts as these to deter us and lead us astray : " I am not holy or worthy enough ; if I were as godly and holy as St. Peter or St. Paul, then I would pray." But'put such thoughts far away, for just the same commandment which applied to St. Paul applies also to me; and the Second Commandment is given as much on my account as on his account, so that he can boast of no better or holier commandment. ^gc Therefore thou shouldst say: "My prayer is as precious, 16 holy and pleasing to Goil as that of St. Paul or of the most holy saints." And this is the reason: "For I will gladly Part III. THE LORD'S PRAYER. 4-51 grant that lie is liolier in liis person, but not on account of the commandnient; since God does not reirard prayer on account of tlie person, but on account of his word and obedience thereto. Yet the reason is this: I rest my prayer upon tlie same com- mandment with those of all the saints, and besides I pray for the same thinsx and for the same reason for which they pray and ever have prayed ; and therefore it is as precious to me, as well as much more needful, as to those great saints." This is the first and most important point, that all our pray- 17 ers are based and rest upon obedience to God, irrespective of our person, whether we be sinners or saints, worthy or un- worthy. And we must know that God will not have it treated 18 as a jest, but that he is angry, and will punish all who do not pray as surely as he punishes all other disobedience ; besides, that he will not suffer our prayers to be in vain or lost. For if lie had not purposed to answer your prayer, he would not bid you pray and give so solemn a commandment for that pur- pose. In the second place, we should be the more urged and incited 19 to pray because God has also made the promise, and declared that it shall surely be to us as we pray, as he says (Ps. 50 : 15) : " Call upon me in the day of trouble: I will deliver thee." And Christ, in the Gospefof St. Mattthew (7:7): "Ask and it shall be given you ;" " For every one that asketh receiveth." Such 2c promises ought certainly to encourage and animate our hearts to take pleasure and delight in prayer, since he testifies in his Word that our prayer is heartily pleasing to him, and shall as- suredly be heard and granted, that we may not despise it or tliink lightly of it, and pray upon an uncertainty. This you can hold up to him and say: "Here I come, dear 21 Father, and pray, not of my own purjiose or upon my own worthiness, but according to thy commandment and promise, which cannot fail or deceive me." Whoever, therefore, does not believe this promise, must know again that he excites God to anger by most highly dishonoring him and reproaching him with falsehood. Besides this, we should be allured and induced to pray be- 22 .no cause, in addition to this commandment and promise, God anticipates us, and himself arranges the words and form of prayer for us, and places them upon our lips, as to how and what we should pray, that we may see how heartily he pities us in our distress, and may never doubt that such prayer is truly pleasing to him, and shall certainly be answered. This gives 23 indeed a great advantage to this [the Lord's Prayer] over all prayers that we might ourselves compose. For in them the conscience Avould ever be in doubt, and might say: I have prayed, but who knows how it pleases him, or whether I have -152 THE LARGE CATECHISM. adopted the right form and j>roportions? Hence there is no nobler prayer to he found upon earth than the I^ord's Praver which we daily pray, because it has this excellent testimony, that God loves to hear it, which we ought not to surrender for all the riches of the world. And therefore also is it prescribed that we should see and 24 consider the distress which ought to urge and compel us to pray without ceasing. For whoever would pray mast have something to present, state and name which he desires; if not, it cannot be callt.'tl a [>rayer. Therefore we have rightly rejected the prayers of monks and 25 priests, who howl and growl in a hostile manner day and night, but none of them think of ])raying for a hair's breadth of any- thing. And if we would collect all the churches, together with all ecclesiastics, they would be obliged to confess that they have never from the heart prayed for even a drop of wine. For none of them lias ever purposed to pray from obedience to God and faith in his [)rom?se, nor has any one regarded any distress, but they only thoughi. (when they had done their best) that they had doue a good work, whereby they paid God for his beneiits as men unwilling to take anything from him, but wishing only to irive him somethint!; of their own. But where there is to be a true prayer there must be earnest- 26 ness. Men must feel their distress, and such distress as presses thtjm and compels them to call and cry out; then prayer will be made spontaneously, as it ought to be, and men will require no teaching how to prepare themselves and to attain to the Mf>j pro2)er devotion. But the distress which ought to concern 27 us most, both for ourselves and for every one, you will find abundantly set forth in the Lord's Prayer. Therefore it is to serve also to remind us of the same, that we contemplate it and lay it to heart that we may not become remiss in prayer. For we all have necessities and wants enough, but the great want is that we do not feel and realize them. Therefore God also requires that we lament and plead our necessities and wants, not because he does not know^ them, but that we may kindle our hearts to stronger and greater desires, and open wide our arms to receive so much the more. It is well, therefore, for every one to accustom himself from 28 his youth daily to pray for all his wants, whenever he is sen- sible of anything affecting his interests or that of other people, among whom he may be, as for preachers, govern- ment, neighbors, domestics; and always (as we have said) co hold up to God his commandment and promise, knowing that he will not have them disregarded. This I say, because 1 79 would like to see people brought again to pray truly and earn- estly, and not have them go about coldly and indifferently, PabtDX the LORD'S PRAYER 455 whereby they become daily more unable to pray ; whicli is just what the devil desires, and for what he works with all his powers. For he is well aware what damage and harm it does his cause if men exercise themselves rightly in prayer. For this we must know, that all our shelter and protection 3c rest in prayer alone. For we are far too feeble to cope with the devil and all his powers and adherents that set themselves against us, and they might easily crush us under their feet. Therefore we must consider and have recourse to those weapons with which Christians must be armed in order to stand against the devil. For what do you think has hitherto accomplished so 31 much in defending us and frustrating the counsels and purposes of our enemies, as well as restraining the murder and insurrec- tion whereby the devil thought to crush us, together with the Gospel, except that the prayer of a few godly men intervened like a wall of iron on our side? We should indeed have been spectators of a far different play, viz. how the devil would have destroyed all Germany in its own blood. Now they may con- ^00 fidently deride it and make a mock of it. But by prayer alone, if we shall only persevere anil not become slack we will yet be a match both for them and the devil. For, when- 32 ever a godly Christian prays : " Dear Father, let thy will be done," God speaks from on high and says: "Yes, dear child, it shall' be so, in spite of the devil and of all the world." Let this be said as an exhortation, that men may learn, first 33 of all, to esteem prayer as something great and precious, and to make a proper distinction between "vain repetitions" and pray- ing for something. For we by no means reject prayer, but the bare, useless howling and murmuring we reject, as Christ him- self also rejects and prohibits "vain repetitions." Now we 34 will most briefly and clearly treat of the Lord's Prayer. Here we find all needs and distresses comprehended in seven succes- sive articles or petitions, which never cease to pertain to us, and each so great that it ought to constrain us to pray and plead the same all our lives. The Fiest Petition. Hallowed be thy name. 35 This is indeed somewhat obscure, and not in good German 36 idiom. For in our mother-tongue we would say : " Heavenly Father, help that thy name may by all means be holy." But 37 what is it to pray that his name may be holy? Is it not holy already ? Answer: Yes it is always holy in its nature, but not in our use. For God's name is given to us because we have been baptized and have become Christians, so that we are called children of God, and have the sacraments, whereby he so unites i^ THE LARGE CATECHISM. Qs with himself that everything which is his must serve for our use. But here a great necessity rests upon us, for which we ought 38 to be most concerned, that this name have its proper honor, be esteemed holy and sacred, as our greatest treasure and sauctu- ary; and that as godly children we pray that the name of God, ^nq which is holy in heaven, may also be and remain holy with us upon earth and in all the world. But how does it become holy among us ? Answer, as plainly 39 as it can be said : When both our doctrine and life are godly and Christian. For since in this prayer we call God our Father, it is our duty always to deport and demean ourselves as godly children, that we may not live to his shame, but to his honor and praise. Now the name of God can be profaned by us either in words 40 or in works. (For whatever we do upon the earth must be either words or works, speech or act.) In the first place, it is 41 profaned if men preach, teach and speak error and delusion in the name of God, so that this name must serve to adorn and to find market for falsehood. Such is indeed the greatest profana- tion and dishonor of the divine name. In the next place also, 42 where men make use of the holy name as a cloak for their shame by swearing, cursing, conjuring, etc. In the third place, 43 by an openly wicked life and works, when those who are called Christians and people of God are adulterers, drunkards, ava- ricious, gourmands, envious and slanderers. Here also must the name of God come to shame and be profaned because of us. For just as it is a shame and disgrace to a natural father 44 to have a bad, ruined child that opposes him in words and deeds, so that on its account he suffers reproach and contempt ; so also it brings dishonor upon God if we who are called by his name and have all manner of goods from him teach, speak and live in any other manner except as godly and heavenly children, that he must hear it said of us that we canuot be the children of God, but must rather be the children of the devil. Thus you perceive that in this petition we jiray just for that45 which God has enjoined in the Second Commandment; namely, that his name be not taken in vain to swear, curse, lie, deceive, etc., btU be rightly employed to the praise and honor of God. For whoever employs the name of God for any sort of wrong .jr. profanes and desecrates this holy name, as aforetime a church was considered desecrated when a murder or any other crime had been perpetrated therein, or when a pyx or nltar was desecrated, as though holy in themselves, yet becom- ing unholy in use. Thus this point is easy and clear as soon 46 as the language is understood, viz. that to hallow is tlie same as in our idiom to praise, magnify and honor both in word and deed. Part III. THE LORD'S PRAYER. 455 Here learn of how great need such prayer is. For because 4- we see how full the world is of sects and false teachers, who all wear the holy name as a cover and sham for the doctrines of devils, we ought by all means to pray without ct^asing, and to cry and call upon God against all such as jireach and believe falsely and whatever opposes and persecutes our Gospel's pure doctrine, and woidd suppress it, as bishops, tyrants, fanatics, etc. Likewise also for ouricJves wlio have the Word of God, but are not thankful for it, nor live as you ought according to the same. If now you pray for this with your heart, you can be sure that 48 it pleases God. For he will not hear anything more dear to him than that his honor and praise be considered above every- thing else, and his Word be taught in its purity and be esteemed precious and holy. The Second Petition. TJiy kingdom come. As, in the First Petition we prayed that, as respects the 49 honor and name of God, he would prevent the world from adorning its lies and wickedness therewith, but cause it to be esteemed high and holy both in doctrine and life, that he may be praised and magnified in us ; so here we pray that his king- dom may come. But just as the name of God is in itself holy, 50 and we pray nevertheless that it be holy among us, so also his kingdom comes of its own power without our prayer, yet we pray nevertlieless that it may come to us ; that is, that it pre- vail among us and with us, so that we may be a part of those among whom his name is hallowed and ids kingdom prospers. .^^ But what is the kingdom of God ? Answer: Nothing 51 else than what we learned in the Creed, that God sent his Son Jesus Christ our Lord into the world to redeem and deliver us from the power of the devil, and to bring us to himself, and to govern us as a King of rigliteousness, life and salvation against sin, death and an evil conscience. And besides he has given us his Ploly Ghost, to apply tlie same to us by his holy Word, and to illumine and strengthen us by his power in the faith. Therefore we j)ray here in the first place that this may be- 53 come effective with us, and that the name of God be so praised through his holy \Yord and a Christian life that we who have accepted it may abide and daily grow therein, and that it may gain approbation and adherence among other people, proceed with power throughout the world, that many may find entrance into the kingdom of grace, be made partakers of redemption, and be so led by the Ploly Ghost that we shall for ever remain altogetiier in a kingdom now begun. For God's kingdom c(;nic.s to us in two ways; first, here 53 456 THE LARGE CATECHISM. temporarily through the Word and faith ; and secondly, in eternity for ever through revelation. We therefore prav for both, viz. that it may come to us who are not yet therein, and to us who have received the same, by daily increase, and here- after in eternal life. All that is but as much as to say : Dear 54 Father, we pray, give first thy Word, that the Gospel be preached effectively throughout the world ; and secondly, that it be received in faith, and work and live in us, so that through the Word and the power of the Holy Ghost thy kingdom may prevail among us, aud the kingdom of the devil be overcome, that it may have no right or power over us, until at last it shall be utterly destroyed, and sin, death and hell shall be ex- terminated, that we may live for ever in perfect righteousness and blessedness. From this you perceive that we pray here not for a crust 55 of bread or a temporal, perishable good ; but for an eternal, ineffable treasure and everything that God himself can effect; which is far too great for any human heart to think of desir- ing if he had not himself commanded us to pray for the same. .^n But because he is God he claims the honor of giving 56 much more and more richly thau any one can compre- hend— like an eternal, unfailing fountain, which the more it pours forth and overflows, the more it continues to giv^e — and he desires nothing, more earnestly of us than that we ask much and great things of him, and again is angry if we do not ask and pray confidently. For just as if the richest and most mighty emperor would 57 bid a poor beggar ask whatever he might desire, and were pre- pared to give great imperial presents, and the fool would beg only for a dish of gruel ; he would be rightly considered . a rogue and a scoundrel, wlio was despising aud making a mock of the invitation of his imperial majesty, and who would not be worthy of coming into his presence. So also it is a great reproach and dishonor to God if we to whom he offers and pledges such great and unspeakable treasures despise the same, and do not have sufficient confidence to receive them, but scarcely venture to pray for a piece of bread. That is all the fault of the shameful unbelief which does 58 not look to God for as much good as will satisfy the stomach ; much less expects without doubt such eternal treasures of God. Therefore we must strengthen ourselves against it, and let this be our first prayer. Then indeed wil' all else be richly be- stowed upon us, as Christ teaches (Matt. 6 : 33) : "Seek ye first the kingdom of God and his righteousness; and all these things Khali be added unto you." For how could he allow as to suffer want in temporal things when he promises that which is eternal and imperishable? Part III. THE LORD'S PRAYER. 457 The Third Petition. Thy luill be done on earth, as it is in heaven. 59 Thus far we have prayed that God's name be honored bj6o a.s, and that his kingdom prevail among ns ; in which two points is comprehended all that jiertains to the honor of God and to our salvation, that we come into the ownership of God ^-q and all his possessions. But the great need is, that we cling firmly to their, and do not suffer ourselves to be torn therefrom. For as in a good government it is not only necessary 61 that there be those who build and govern well, but also those who make defence, afford protection and maintain it in security ; so here also, although we have prayed for the things of the greatest need, viz. for the Gospel, faith and the Holy Ghost, that he may govern us and redeem us from the power of the devil, we must also pray that his will be done. For if we are to abide therein, there will be quite wonderful encounters, so that, on account of them, we must suffer many thrusts and blows from everything tliat ventures to oppose and prevent the ful- filment of the two petitions that precede. For no one believes how the devil opposes and exerts all his 62 powers against them, and cannot suffer that any one teach or believe aright. And it hurts him beyond measure to suffer his lies and abominations, that have been honored under the most specious pretexts of the divine Name, to be exposed, and that he be disgraced, and besides be driven out of the heart, and suffer such a breach to be made in his kingdom. Therefore, with all his power and might he chafes and rages as a fierce enemy, and marshals all his subjects, and enlists the world and our own flesh as his allies. For our flesh is in itself indolent and 63 inclined to evil, even thougli we have accepted and believe the Word of God. The world, too, is perverse and wicked ; this he incites against us in various ways, and kindles and adds fuel, that he may hinder and drive us back, cause us to fall and again bring us under his power. That is all his will, mind 64 and thought, for which he strives day and night, and never rests a moment, but employs all arts, malicious devices, ways and means which he can invent. We therefore who would be Christians must surely reckon 65 upon having the devil with all his angels, together with the world, as our enemies, who will bring every possible misfortune and grief upon us. For wliere the Word of God is preached, accepted or believed, and produces fruit, there the holy cross ..^. cannot be wanting. And let 'no one think that he shall have peace ; but he must risk whatever he has upon earth — possessions, honor, house and estate, wife and child, body and life. That hurts indeed our flesh and the old Adam. For the 66 58 458 THE LARGE CATECHISM. test is to be steadfast and to suffer with patience whatever afflic- tions befall us, and to yield whatever is taken from us. Therefore there is just as mnrh need, as in everything else, 67 that we pray without ceasing : " Dear Father, thy will be done, not the will of the devil and of our enemies, nor of anything that would persecute and destroy thy holy Word, or hinder thv kingdom; and grant that we may bear with patience and may overcome in whatever it be our lot to sutfer on account of this thy vvill, so that our poor flesh may not yield or fall away from weakness or indolence." In these three petitions we find expressed in the simplest 68 manner the need which pertains to God himself, yet all for our sakes. For whatever we pray concerns only us, namelv, a.s we have said, that the will of God, which must be done with- out us, may also be done in us. For as his name must be hal- lowed and his kingdom come without our prayer, so also his will must be done and succeed, although the devil with all his adherents raise a tumult and rage in fury, and undertake to utterly exterminate the Gospel. But for our own sake we must pray that, even against their fury, his will be also done with- out hindrance in us, that they may accomplish nothing, and we remain firm against all violence and persecution, and submit to the will of God. Such prayer must indeed be our protection and defence now, 6g to repel and overcome all that the devil, Pope, bishops, tyrants and heretics can do against our Gospel. Let them rage all to- gether and attempt their utmost, and deliberate and resolve how they may destroy and exterminate us, that their will and coun- ^-r sel may prevail. One or two Christians with this petition alone shall be our wall against them, upon which they shall dash themselves to pieces. This consolation and con- 70 fidence we have, that the will and purpose of the devil and of all our enemies must fail and come to naught, however proud, secure and powerful they know themselves to be. For if their will were not broken and frustrated, the kingdom of God could not abide upon the earth or his name be hallowed. The Fourth Petition. ' Give us (his day our daily bread. 7; Here we are mindful of the poor bread-basket, namely, of 71 our body and the necessaries of the temporal life. It is a brief and simple word, but it is also very broad and comprehensive. For if you speak of, and pray for, daily bread, you pray for everything that is necessary in order to have and enjoy the same, and also against everything which interferes with it. Therefore you must enlarge your thoughts aud extend them Part in. THE LORD'S PRAYER. 459 afar, not only to the oven or the flour-barrel, but to the dis- tant field and the entire land, which bears and brings to us daily bread and every sort of sustenance. For it' God did not '^ause it to grow, and bkss and preserve it in the field, we could never take bread from the oven or have any to set upon the table. ' To speak briefly, this petition includes everything that belongs 73 to our entire life in the ^'orld. For on that account alone do we need dailv bread. But to our life it is not only necessary (hat our bfxly have food and covering and other necessaries, but also that we live in peace and quiet with those among whom we live and have our intercourse in daily business and conversation and in every manner possible; in short, whatever pertains to the interests of family, of neighbors and of government. For where these things do not prosper as they ought, the necessa- ^-0 ries of life also must fail, and life cannot be maintained. There is, besides, the greatest need to pray for temporal 74 authority and government, as that by which, most of all, God preserves to us our daily bread and all the comforts of this life. For though we had received of God all good things in abun- dance, we should not be able to retain any of them, or use them in security and happiness, if he did not give us a per- manent and peaceful government. For where there are dis- sension, strife and war, there the daily bread is already taken away, or at least diminished. Therefore it ^vould be very proper to place in the coat-of-75 arras of every pious prince the figure of a loaf of bread, in- stead of that of a lion or of a wreath of rue, or to stamp it upon the coin, to remind both thom and their subjects that by their office we have protection and peace, and that without them we could not eat and retain our daily bread. Wherefore also they are worthy of all honor, so that we should give to them for their office what we ought and can, as to those through whom we enjoy in peace and quietness what we have, inas- much as otherwise we could not retain a farthing ; and that in addition we shall also pray for them that through them God may bestow on us still more blessing and good. Thus we have very briefly indicated how far this petition 76 extends througii all interests upon earth. Of this any one might indeed make a long prayer, and with many words enu- merate all the things that are included therein, as that we pray God to give to us food and drink, garments, house and estate, and health of body, also that he cause the grain and fruits of the field to grow and produce riclily. And that afterwards he help us in our families, giving and preserving to us a godly wife, pious children and servants ; cause our work, handicraft, or whatever we have to do to prosper and succeed, and favor 1^0 THE LARGE CATECHIS&L us with faithful neighbors and good friends, etc. Also to give 77 to emperors, kings and all ranks, and especially to our rulers and all counsellors, magistrates and officers, wisdom, stren2;th ^-- and success for good government and victory over the Turks and all our enemies; to give to subjects and the common people obedience, peace and harmony in their life with one another; and that he would preserve us from all sorts of 78 calamity to body and support, as lightning, hail, fire, flood, poison, pestilence, cattle-plague, war and bloodshed, famine, destructive beasts and wicked men, etc. All this it is impor-7g t;uit to impress upon the simple, viz. that these things come from God and must be prayed for by us. But this petition is especially directed against our chief 80 enemy, the devil. For all his thought and desire is occuj)ied with depriving us of all that we have from God and hindering us in its enjoyment ; and he is not satisfied to obstruct and de- stroy spiritual government in order that he may lead souls astray by his lies and bring them under his power, but he also seeks to prevent the stability of all government and honorable peaceable relations upon earth. Thus he causes so much con- tention, murder, sedition and war, also lightning and hail, de- structitm of grain and cattle, poisoning the air, etc.; in short, 81 lie is sorry that any one has a morsel of bread from God' and eats the same in peace; and if it were in his power, and our prayer (next to God) did not prevent him, he would not allow a stalk in the field or a farthing in the house, yea, not even an hour of life, to those especially who have the Word of God and endeavor to be Christians. Thus God also wishes to indicate to us how he cares for us 82 in all our need and faithfully provides also for our daily main- tenance. And although he grants and preserves the same even 83 to the wicked and knaves, yet he wishes that we pray to him for it; so that we may recognize that we receive it from his hand, and may feel his paternal goodness toward us therein. For when he withdraws his hand nothing can prosper or be maintained to the end, as is daily seen and experienced. How 84 much trouble there is now in the worhl only on account of bad coin, yea on account of daily oppression and imposition in com- mon trade, bargaining and labor on the part of those who wan- .^r. tonly oppress the poor and deprive them of their daily bread! This indeed we must allow them to do; but let them take care that they do not omit the common prayer, and that this petition in the Lord's Prayer be not against tliem. PaktIII. the LORD'S PRAYER. 461 The Fifth Petition. And forgive us our trespasses^, as we forgive those who trespass Ss against us. This point now pertains to our poor miserable life, which, al-86 though we have and believe the Word of God, and do and suffer his will, and are sup{)orted by his gifts and blessings, is never- theless not without sin. For we stumble daily and tran»sgress because we live in the world, among men who do us great wrong and give cause for impatience, anger, revenge, etc. And 87 i)esides we have Satan at our back, who attacks us on every side, and fights (as we have heard) against all the foregoing petitions, so that it is not possible to stand always firm in such a persistent conflict. Therefore there is here again great need to call upon God and 88 to pray: "Dear Father, forgive us our trespasses." Not as though he did not without, and even before, our prayer forgive sin (for he has given us the Gospel, in which is pure forgive- ness) before we prayed or ever thought about it. i3at this is to the intent that we mav recognize and accept such forgiveness. For since the flesh in which we daily live is of such a nature 89 that it neither believes nor trusts God, and is ever active in evil lusts and devices, that we sin daily in word and deed, in sins of omission and commission, by which peace of conscience is destroyed, so that it is afraid of the wrath and dis[)leasure of God, and thus loses the comfort and consolation of the Gospel, it is an unceasing necessity that we have recourse to this peti- tion, and obtain therein consolation wherewith to again comfort the conscience, ^-.q But this should serve to break our pride and keep us 90 humble. For he has reserved this prerogative to himself, that if any one boast of his godliness and despise others, he may regard himself in the light of this prayer, and thus he will find that he is no better than others, and that in the presence of God all must lower their plumes, and be glad merely that they ciin attain forgiveness. And let no one think that as long 9; a.s we live here he can reach such position that he will not need such forgiveness. In short, if God do not forgive with- out intermission we are lost. It is therefore the intent of this petition that God would 92 not regard our sins and bring in account against us what we daily deserve ; but would deal graciously with us, and forgive, as he has promised, and thus grant us a joyful and confident conscience to stand before him in })rayer. For \vhere the heart is not in right relation towards God, nor can take such confi- dence, it will never more venture to pray. But such con- 462 ' THE LARGE CATECHISM. fident and joyful licart is impossible except in the a.-, mrance of the forgiveness of sin. But there is a necessary yet consolatory addition attached : 93 "As we forgivey He has promised that we shall be sure that everythino- is forgiven and pardoned, yet in so far as we also forgive our neighbor. For just as we daily sin much against God — and 94 yet he forgives us all through grace — so we must ever forgive our neighbor who does us injury, violence and wrong, and shows malice toward us, etc. If, therefore, you do not forgive, 95 then do not think that God forgives you ; but if you forgive, you have this consolation and assurance, that you have forgive- ness in heaven. This is not on account of vour fori^ivino;, forqd God forgives freely and without conilition, out of pure grace, because he has so promised as the Gospel teaches. But he has rather appointed this as a token for our confirmation and assur- »nn ance in addition to the ])romise (which accords aIso with this prayer), (Luke 6 : 37) : '^Forgive and ye shall be for- given." Therefore Christ also repeats it after the Lord's Prayer, and says (Matt. 6 : 14): "For if ye forgive men their trespasses, your heavenly Father mil also foi^give youj' This sign is therefore annexed to this petition, that when we 97 pray we remember the promise and think: "Dear Father, for this reason I come and pray thee to forgive me; not that I can make satisfaction, or can merit anything by my works, but because thou hast jjromised and attached the seal thereto, that I should be as sure as though I had absolution j)ronounced by thyself." For as great effects as Baptism and the Lord's Supper 98 produce, which are appointed as external signs, this sign can also produce to coniirin our consciences and cause them to re- joice. And it is especially given for this purpose, viz. that we might practise and make use of it every hour, as that which we have with us at all times. The Sixth Petition. And lead us not into temptation. 99 We have now heard enough of the struggle and toil required 100 to preserve all that for which we pray, and to persevere therein, which, nevertheless, is not achieved without infirmities and stumbling. Besides, although we have received forgiveness and a good cor'='cience and are entirely acquitted, yet is our life of such a nature that one stands to-day, and to-morrow falls. Therefore, even though we be godly and stand be- fore God with a good conscience, yet we must ever pray that he would not suffer us to relapse and yield to trials and temp- tations. Part III. THE LORD'S PRAYER 463 But this temptation, or (as our old Saxons used to say) loi Bekocnmge, is of three kinds, namely, of die flesh, of the worlti and of the devil. For we all dwell in the flesh and io3 carry the old Adam on our shoulders; lie exerts himself and daily incites us to wantonness, indolence, excess in eating and drinking, avarice and deception, to defraud our neighbor and to impose upon him, and, in short, to all manner of evil lusts which cleave to us by nature, and to which we are incited by the society and example of other people, and by what we hear and see, which often irritate and corrupt even a guiltless heart. .r,^ Then comes the Avorld, which offends us in word and 103 deed, and impels us to anger and impatience. In short, there is nothing but hatred and envy, enmity, violence and wron^,, unfaithfulness, vengeance, cursing, raillery, slander, pride .>nd haughtiness, with superfluous ornament, honor, fame and po>ver, where no one is willing to be the least, but every one desires to sit at the head and to be seen before all. Thoii comes the devil, inciting and provoking in all direc- 104 tions, but especially exerting himself in spiritual matters and such as pertain to the conscience, namely, to induce us to de- spise and disregard the works and Word of God, to tear us from our faith, from ho])e and from love, and bring us into a perverted faith or unbelief, false security and obduracy; or, on the other hand, to despair, denial of God, blasphemy and in- numerable other shocking things. These are indeed snares and nets — yea, real fiery darts M'hich the devil shoots most venomously into the heart, and not flesh and blood. Great and grievous indeed are these dangers and temptations IJ5 which every Christian must bear, even though each one were alone by himself. So that every hour that we are in this vile life, where we are attacked on all sides, chased and hunted down, we are moved to cry out and to pray that God would not sufier us to become weary and faint and to relapse into sin, shame and unbelief; for otherwise it would be impossible to overcome even the least temptation. This, then, is '■'not leading us into temptation,'' viz. when he 106 gives us power and strength to resist, even when the temptation be not taken away or removed. For since we live in the flesh and have the devil about us, no one can escape temptation and allurements; and it cannot be otherwise than that we must endure trials — yea, even be entangled in them ; but for this we pray, viz. that we may not fall and be drowned therein. To feel temptation is therefore a far different thing from 107 MTsn consenting or yielding to it. We must all feel it, although not all in the same manner, but some in a greater degree and more severely than others; as youth suffer especially from the flesh, afterwards thev that attain to middle life and old age. ■184 THE LARGE CATECHISM. from the world, but others who are occupied with spiritual matters — that is, strong Christians — from the devil. But such lof feeling, as long as it is against our will and we prefer to be rid of it, can harm no one. For if we did not feel it, it could not be called a temptation. But to consent thereto is when we give it loose reins and do not resist or pray against it. Therefore we Christians must be armed and daily expect to rog be incessantly attacked, so that no one go on in security and heedlessly, as though the devil were far from us, but at all times expect and return his blows. For though I now am chaste, patient, kind and in firm faith, the devil will yet this hour send such an arrow into my heart that I can scarcely stand. For he is an enemy that never desists nor becomes tired, so that when one temptation ceases, others always arise anew. Therefore there is no helj) or comfort, except to run hither iic and to take hold of the ^'Lord's Prayer,'^ and thus address God from the heart : " Dear Father, thou hast taught me to pray. Let me not relapse because of temptations." Thus you iij shall see that they must desist, and finally yield. Else if you venture to help yourself by your own thoughts and counsel, you will only make the matter worse and give the devil more space. For he has a serpent's head, which if it gain an open- ing into which he can pry, the whole body will follow with- out detention. But prayer can prevent him and drive him back. The Seventh and Last Petition. JSut deliver ics from evil. Amen. ' 112 ^Qo In the Greek text this petition says: "Deliver or pre- 113 serve us from the evil one, or the malicious one;" and looks as if it were speaking of the devil, as though he would comprehend everything in one, that the entire substance of all our prayer should be directed against our chief enemy. For it is he who prevents and destroys everything among us that we pray for: the name or honor of God, God's kingdom and will, our daily bread, a cheerful good conscience, etc. Therefore we finally sum it all up and say : " Dear Father, 114 pray help that we be rid of all these calamities." But there is 115 nevertheless also included whatever may happen to us under the devil's kingdom — poverty, shame, death, and, in short, all misery and sorrow which is so without limit upon the earth. For since the devil is not only a liar, but also a murdcer, he constantly seeks our life, and wreaks his anger whenever he can affect our bodies with misfortune and harm. Hence it comes that he often breaks men's necks or drives them to in- sanity, drowns some, and induces many to commit suicide, and PaktIV. baptism. 465 to many other terrible calamities. Therefore we have Dothing ii6 left upon earth to do hut to pray against this arch-enemy with- out ceasing. For unless God preserved us we would not be secure against iiim for even an hour. Hence you see again how God wishes us to pray to him for 117 everything also which affects our bodily interests, that we seek and expect help nowhere else except in hira alone. But this 118 point he put last. For if we are to be ])reserved and delivered from all evil, the name of God must be sanctified in us, his kingdom must be with us and his will be done among us. After that he will preserve us from sin and shame, and be- sides from everything that might harm or injure us. Thus God has briefly placed before us all the necessities 119 which may ever concern us, so that we might have no excuse for not praying. But all depends upon this, that we learn to say "^me??," that is, that we do not doubt that our prayer will surely be heard, and that what we pray shall be done. For 120 this is nothing else than the word of undoubting faith, not of one praying at a venture, but of one who knows that God AQ. does not lie to him, since he has promised to grant it. Where, therefore, there is no such faith, there also can be no true prayer. It is, therefore, a pernicious delusion of those 121 who thus pi'ay that they cannot from the heart say "Amen" thereto, and positively conclude that God will answer their prayer, but that they remain in doubt and say, " How should I be so bold as to boast that God will answer my prayer ? Since I am nothing but a poor sinner," etc. The reason for this is, they regard not the promise of 122 God, but their own work and worthiness, whereby they de- spise God and re{)roach him with lying, and therefore they receive nothing. As St. James says (1:6): ^'But let him 123 ask in faith, nothing wavei'ing: for he thai wavereth is like a wave of the sea, driven with the wind and tossed. For let not that man think that he shall receive anything of the Lord.'' Only consider the importance that God attaches to our being, 124 sure that we do not pray in vain, and to our avoidance of a light estimation of prayer. PART FOURTH. 485 OF BAPTISM. We have now finished the three chief parts of common i Christian doctrine. Besides these we have jet to speak of our 59 466 THE LARGE CATECHISM. two sacnunonts instituted by Christ, of which also every Chris- tian ought to liave at least some siiort elementary instruction, because without tlioiu there can be n() Christian ; although, alas ! hitherto no instruction concerning them has been given. But a in the first place we tiike up baptism, by which we are first re- ceived into the Christian Church. That it may be readily un- derstood, we will carefully treat of it, and keep only to that which it is necessary to know. For how it is to be maintained and defended against heretics and sects we will commend to the learned. In the first place, it is important above all things to know 3 well the words upon which baptism is founded, and to which everything pertains that is to be said on the subject, namely, where the Lord Ciirist speaks (Matt. 28 : 19): "(ro ye therefore^ and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." Likewise in St. Mark, the last chapter (v. 16) : "iZe that be- 5 lieveth and is baptized shall besaved; but he that believeth not shall be damned.'^ In these words we must notice, in the first place, that here 6 stands God's commandment and institution that we shall not doubt that baptism is divine, and not devised and invented by men. For as truly as I can say no man has spun the Ten Comraanihiients, the Creed and the Lord's Prayer out of his head, but they are revealed and given by God himself, so also I can boast that baptism is no human trifle, but that it is in- ^gg stituted by God himself, and that it is most solemnly and rigidly commanded that we must be baptized or we can- not be saved. It is not, then, to be regarded a trifling matter, I'll • ^ uke the puttmg on of a new coat. For it is of the greatest im-7 portance that we esteem baptism excellent, glorious and exalted, for which we chiefly contend and fight, because the world is now so full of sects exclaiming that baptism is a merely external thing, and that external things are of no use. But let it be 8 ever so much an external thing, here stand God's Word and commandment which have instituted, established and confirmed baptism. But what God has instituted and commanded cannot be a vain, useless thing, but must be most precious, though in external appearance it be of less value than a straw. If hith-9 erto, when the Pope with his letters and bulls dispensed indul- gences and consecrated altars and churches, solely because it has been considered a great thing of the letters and seals ; we ought to esteem baptism much more highly and more precious, because God has commanded it, and it is performed in his name. For these are the words . Go . . . baptize — but not in your name, but in the name of God. For to be ba]>tized in the name of God is to be baptized not ic Part IV. BAPTISM. 4b i by men, but by God himself. Therefore, althougli it is per- formed by human hands, it is nevertheless God's own work. From this fact every one may himself readily infer that it is a far higher work than the work of any man or saint. For what greater work can we do than the work of God ? But here the devil makes his great efforts to delude us with ii false appearaiK;e.s, and lead us away from the W(jrk of God to our own works. For the appearance is much more splendir> Therefore we always teach that the sacraments and all ig external tilings which God has ordained and instituted should not be regarded according to the coarse, external mask, as we re- gard the shell of a nut, but as the Word of God is included there- in. For thus we also speak of the parental estate and of civil 20 government. If we would regard the persons in sucli estate according to their noses, eyes, skin, and hair, flesh and bones, we shoukl iind them to look like Turks and heathen. And you might well })roceed to say : Why should I esteem them more than others? But because the commandment of God is added : "Honor thy fidlier and thy mother,'^ I see quite another man, adorned and clothed with the majesty and glory of God. The commandment (I say) is the chain of gold about liis neck, yea, the crown upon his liead, which shows to me how and why I shall honor this flesh and blood. Thus, and much more even, we must honor ba{)tism, and es- 21 teem it glorious, on account of the Word, as being honored both in word and deed by God himself, and confirmed with miracles from heaven. For do you think it was a jest that when Christ was baptized the heavens opened and the Holy Ghost descended visibly, and there was nothing present but divine glory and majesty? Therefore I exhort again that these two, the water and the 22 Word, be by no means separated. For if the Wond be taken away, the water is the same as that with which the servant cooks, and may indeed be called a bath-keeper's baptism. But when the Word is added, as God has ordained, it is a sacra- ment, and is called Christian baptism. This is the first part of the essence and dignity of the holy sacrament. Since we know now what baptism is, and how it is to be ad- 23 ministered, we must, in the second place, also learn why and for what purpose it is instituted ; that is, what it avails, gives and produces. And this also we cannot discern better than from the words of Christ above quoted : ' He that believefh and is baptized shall be saved." Therefore we state it most simply thus, 24 that the power, work, profit, fruit and end of baptism is this, viz. to save. For no one is baptized in order that he may be- come a prince, but, as the words declare, that he be saved. But 25 to be saved, we know, is nothing else than to be delivered from Ar,Q sin, death and the devil, and to enter Into the kingdom of Christ, and to live with him for ever. Pabt IV. BAPTISM. 46& Here you sec again how higlily and precious we should esteem 26 baptism, because in it we obtain such an unspeakable treasure, wliich also indicates sufficiently that it cannot be simply water. For water alone could not do such a thing, but the Word does it, and (as said above) the name of God is comprehended there- in. But where the name of God is, there al.=o must be life and 27 salvation, that it may indeed be called a divine, blessed, fruit- ful and gracious water; for by the Word such power is im- parted to baptism that it is a laver of regeneration, as St. Paul also calls it (Tit. 3:5). " But as our would-be wise, new spirits declare that faith alone 2S saves, and that works and everything external avail nothing, we answer: It is true, nothing in us is in any way efPectual but faith, as we shall hear stdl furtlier. But this these blind 29 fuides are unwilling to see, viz. that faith must have something which it is to believe, somethinir of which it may take hold, and upon which it can stand and rest. Thus faith clings to the water, and believes that in baptism is pure salvation and life; not in the water (as we have said plainly enough), but in tlie Word and institution of God incorporated therein, and the name of God which inheres in it. If I believe this, what else is that but believing in God as in him who has given and set his Word in this ordinance, and proposes to us this external ekMnent wherein we may appreliend such a treasure. We therefore say that it is madness to sejiarate faith, and 30 that wherein f;iith adheres and to which it is bound, though it be something external. Yea, it must be something external, that it maybe apprehended by the senses, comprehended, and thereby be'brought into the heart, as indeed the entire Gospel is an external, verbal proclamation. In short, what God does and works in us lie proposes to work through such external in- iQf^ stitutions. Wherever, therefore, he speaks, yea, whereby or whereinsoever he s])eaks, there faith must look, and to that it must hold. Now here we have the v/ords: "//c that 31 believeth and w baptized shall be saved." To what else do^they refer but to baptism, i. e. the water comprehended in God's in- stitution ? Hence it follows that whoever rejects baptism re- jects the Word of God, faith and Christ, who directs us to bap- tism and binds us thereto. In the third place, since we have learned the great benefit snd 32 power of baptism, let us see further who is the person that re- ceives these benefits and gifts of baptism. That also is again 33 most clearlv and beautifully expressed in the words: "He that believeth and is baptized shdl be saved.'' That is, faith alone makes the ])erson worthy to receive profitably the sav- ino-, divine water. Because these blessings are here promised 470 THE LARGE CATECHIS^I. and presented in the words in and with the water, th( y cannot be received, except we believe it with the heart. Although ji it is in itself a transcendent divine treasure, it is of no avail without faith. Therefore is the effect of this single word, " H* thot believeth " — so great that it excludes and rejects all wor> which we can do in the opinion thereby to merit and obtain salvation. For it is determined that whatever is not of faith avails nothing and receives nothing. But if they say, as they are accustomed, Baptism also is it- 35 self a work, and you say works arc of no avail for salvation, what then would remain of faith ? Answer : Yes, our works avail notiiing for salvation, but baptism is not our work, but the work of God (for you must make a great distinction be- tween the baptism of Christ and a bath-keejier's baptism). God's works are saving and necessary for salvation, and do not exclude faith, but demand it ; for without faith they cannot be apprehended. For in this, that you suffer the water to be 36 poured upon you, you have not so received baptism that it be- comes a blessing to you ; but it will be a blessing to you if you have yourself baptized with the purpose, according to God's command and institution, and besides in God's name, to receive in the water the promised salvation. This the hand cannot do, nor the body ; but the heart must believe it. Thus we see plainly that this is no work of our doing, but 37 ^q^ a treasure which he gives us, and which faith apprehends; just as the Lord Jesus Christ upon the cross is not a work, but a treasure comprehended in the Word, and offered to us and received by faith. Therefore they do us wrong in exclaiming against us that we preach against faith ; since we alone insist upon it as of such necessity that without it nothing can be re- ceived or enjoyed. Thus we have these three parts which it is necessary to know 38 concerning this sacrament, especially that the institution of God is to be held in all honor, which alone would be sufficient, though it be an entirely external thing. Just as the command- ment, " Honor thij father and thy mother" refers to bodily flesh and blood, wherein we are to regard not the mere flesh and blood, but the commandment of God in which they are com- prehended, and on account of which the flesh is called father and mother ; so also, though we had no more than these words, " Go ye and baptize," etc., it would be necessary for us to accept and do it as the institution of God. Yet now we have not 39 onlv God's commandment and injunction, but also the promise, on account of which it is still far more glorious than whatever else God has commanded and ordained, and is in short so full of consolation and grace that heaven and earth cannot compre- hend it. But it lequires a special art to believe this, for there 4c Part IV. BAPTISM. 471 is no want of treasure, but there is a want of faith to appre- hend it and hold it firmlv. Therefore everv Cliristian has enough in baptism to learn 41 and to practise all his life. For he has always enough to do to believe firmlv what baptism promises and brings, viz. victory over death and the devil, forgiveness of sin, the grace of God, the entire Christ and the Il.ily Ghost with his gifts._ In short, 42 it is so transcendent that if t'imid nature consider it, it might well doubt whether it could be true. For only consider, if 43 I here were somewhere a physician who undei-stood the art of saving men from dying, or,'if they died, of restoring them to life, so that they would^live for ever, how the world would pour in money like snow and rain, so that because of the throng of the rich "'no one could find access! But here in baptism there is brought free to every one's door such a treasure and such medicine as utterly destroys death and preserves all men alive. . We must so regard baptism and avail ourselves ot its 44 blessiniis, that when our sins and conscience oppress us we strengthen ourselves and take comfort and say : I am baptized, and if baptized it is promised me that I shall be saved and have eternal life, both in soul and body. For for this reason two 45 things are done in baptism, viz. the body which can api)reliend nothing but the water is sprinkled, and the word is spoken for the soul to apprehend. But because water and the Word are united in baptism, there- 46 fore body and soul must be saved and live for ever; the soul through the Lord which it believes; but the body because it is united with the soul, and also apprehends baptism as it is able to apprehend it. We have, therefore, no greater jewel in bodv and soul, for therebv we are made holy and are saved, which otherwise no kind of life, no work upon earth, could attain. This must suffice respecting the nature, blessing and use of baptism, for it answers the present purpose. Of Infant Baptism. Here we are brought to a question by which the devil, 47 through his sects, confuses the world, nixmely— Of Infant Bap- tism. Whether children also believe, and it be right to baptize them? Concerning this, we say briefiy : Let the simple and 48 unlearned dismiss this question from their minds, and refer it to the learned. But if you will answer, then answer thus : _ 49 That the baptism of infants is pleasing to Christ is suffici- entlv proved from his own work, namely, that God sanctities .„„'manv of them who have been thus baptized, and has given ^•^^ them the Holv Ghost; and tluit the'-o are yet many evei. 472 THE LAKGE CATECHISM. to-day in both whose life and doetrine we perceive that they have the Holy Ghost ; as it is also given to us by the grace of God that we can explain the Scriptures and come to the know- ledge of Christ, which is impossible without the Holy Ghost. But if God did not accept the baptism of infants, he would not 5c give the Holy Ghost nor any part thereof to any of them ; therefore during this long time unto this day no man upon earth could have been a Chri.-riau. Bat since God contirms baptism by the gift of his Holy Ghost, as is plainly percepti- ble in some of the Church Fathers, as St. Bernard, Gerson, John Hnss and others, who were baptized in infancy, and since the holy Christian Church cannot perish until the end of the world, they must acknowledge that such infant baptism is pleasing to God. For he can never be opposed to himself, or support falsehood and wickedness, or for its promotion impart his grace and Spirit. This is indeed the best and strongest 51 [)roof for the simple-minded and unlearned. For they shall not take from us or overthrow this article: "/ believe in a hohj Clu-istian Church, the communion of saints.'^ Further, we say that we are not so much concerned to know 52 whether the person baptized believe or not; for on that ac- count baptism does not become spurious ; but everything de- pends upon the Word and commandment of God. This now 53 is ])erhaps somewhat acute, but it rests entirely upon what I liave said, that baptism is nothing else but water and the Word of God in and with each other, i. e. when the Word is added to the water, baptism is genuine, even tliouirii faith be wanting. For my faith does not make baptism, but receives it; and bap- tism does not therefore become spurious if it be wrongly re- ceived or employed, as it is not bound (as said) to our faith, but to the Word. For even though a Jew should to-tril)ute the sacrament, he 478 THE LARGE CATECHISM. receives the true sacrament, that is, the true body and Llood of Christ, just as truly as he who receives or administers it in the most worthy manner. For it is not founded upon the holiness of men, but upon the Word of God. And as no saint upon earth, yea, no angel in heaven, can change bread and wine into the body and blood of Christ, so also can no one change or alter it, even though it be abused. For the Word by which it be- 17 came a sacrament and was instituted does not become false be- cause of the person or his unbelief. For he docs not say: If you believe or are worthy you will receive my body and blood, l)ut : Take, eat and drink, this is my body and blood. Likewise : Do this (namely, what I now do, institute, give and bid you take). That is as much as to say, No matter whether you 18 be worthy or unworthy, you have here his body and blood by virtue of these words which are added to the bread and the wine. This mark, and observe well ; for upon these words rest all 19 3ur foundation, protection and defence against all error and temptation that have ever come or may yet come. P-nn Thus we have briefly the first point which pertains to 20 the essence of tiiis sacrament. Now let us further look to the efficacy and benefits on account of which the sacrament was instituted ; whicli is also the most necessary part therein, that we may know what we should there seek and obtain. This is 21 plain and clear from the words just mentioned: " 17iis is my body and blood, given and shed for you, for the remission of sins." That is as much as to say brielly : We approach the sacrament 22 in order to receive there a treasure by and in which we obtain forgiveness of sins. AVhy so? Because the words stand here and give us the same; I'or on this account he bids me eat and drink, that it may be my own and may benefit me, as a sure pledge and token, yea, just the very same thing that is appointed for me against my sins, death and every calamity. On this account indeed is it called a food of souls, which 23 nourishes and strengthens the new man. For by baptism we are first born anew ; but (as we said before) there remains besides the old vicious nature of flesh and blood in man, and there are so many hindrances and temptations of the devil and of the world that we often become weary and faint, and some- times also stumble. Therefore it is given for daily food and sustenance, that faith 24 may refresh and strengthen itself so as not to retire in such a battle, but tliat it become ever stronger and stronger. For the 25 new life must be so regulated that it continually increase and progress; but it must suffer much o{)position. For the devil 26 is such a furious enemy that if he sees that we oppose hira and attack the old man, and that he cannot overpower us with violence, he prowls and moves about on all sides, attempts all Part V. THE SACRAMENT OF THE ALTAR. 479 arts, and does iK>t delist, until he finally wearies us, so tliat we either renounce our fiiith or yield hands and feet and become careless or impatient. Therefore is this consolation here given 27 when the heart feels that the burden is becoming too heavy, so that it mav iierc obtain new power and refreshment. But here a wilful misrepresentation is made by our wise 28 spirits with their great art and wisdom, crying out and pro- testing: How can bread and wine forgive sins or strengthen faith ? Although they hear and know that we do not sav this of such bread and wine as is in itself bread and \v\ne, but of such bread and wine as is the body and blood of Christ, and is united with the words. That, we say, is the treasure, and nothing else, through which such forgiveness is obtained. Now the only 29 way in which it is given and appropriated to us is in the words : "Given and shed for you:' For herein I have both truths, that it is the body and blood of Christ, and that it is mine as a treasure and gift. But the body of Christ can never be an un-30 fruitful, vainltiiing, without efficacy and without benefits. Yet however ^rcat be the treasure in itself, it must be comprehended in the AVord and administered to us, else we should never be able to know or seek it. Therefore also it is vain talk when they say that the body 31 and blood of Christ are not given and shed for us in the Lord's Supper, and therefore we cannot have forgiveness of sins in the sacrament. For although the work was accomplished and the forgiveness of sins acqui^red on the cross, yet it cannot otherwise conie to us, but through the Word. For what would we other- wise know about it, that such a thing was accomplished and is to be iriven us if it were not delivered to us in the preaching or administration of tlie oral Word ? Whence will they know, or how can they lay hold of and appropriate to themselves, this foro-iveness, except they hold and believe the Scriptures and the^Gospel-? But now'the entire Gospel and the article of the 3a Creed : " / believe a hoJy Christian Church, the forgiveness of sin " etc., are by the Word embodied in this sacrament and pre- sen'ted to' us. Why should we allow this treasure to be torn from the sacrament? Since they must confess that these are the words which we hear everywhere in the Gospel, and they dare by no means say that these words in the sacrament are of no use', as little as that the entire Gospel or Word of God, apart from the sacrament, is of no use. Thus we have now the entire sacrament, both as to what 33 ^^^ it is in itself and as to what it brings and profits. Now we must also see who is the person that receives this efficacy and benefit. That is answered briefly, as we said above of bap- tism and often elsewhere: Whoever believes it has what the veords declare and bring. For they are not spoken or pro- 480 THE LARCIE CATECJHISM. claimod to stone and wood, but to those who hear them, to whom he says: ^' T And we have, in the first place, the clear text in the 45 very words of Christ: "Do this in remevibravce of meP These are words bidding and commanding us, by which all who would be Christians are enjoined to partake of this sacrament. Therefore whoever would be a disciple of Christ, with whom he here speaks, must consider and observe this, not from com- ])ulsion, as being forced by men, but in obedience to the Lord Jesus Christ, and to please him. But if one say : It is writ- 46 ten in immediate connection, "«.s ojt as ye do it" from which it appeal's that he com])els no one, but leaves it to our free choice, answer: That is true, yet it is not written that we 47 should never do so. Yea, just because he uses the words, "cw oft as ye do it," it is im2)lied that we shall often do it; and therefore it is added that he wishes to have the sacrament free, not limited to special times, like the Passover of the Jews, which they were obliged to eat only once a year, and just upon tlie fourteenth day of the first full moon in the evening, and which must not vary a day. As if he would say thereby : I in- stitute a Passover or Sui)])er fur you which you shall enjoy not only once a year, just upon this evening, but often, when and where you will, according to every one's opportunity and ne- cessity, bound to no place or aiipointed time, although the Pope 48 afterwards perverted it, and again made a Jewish feast of it. Tlius, you perceive, it is not left free in such a sense that we 49 may despise it. For that I call despising it if one allow so long a time to elapse and with nothing to hinder him, but yet never feels desire for it. If you wish such liberty you may as well have so nnich more, and be no Christian, that you may neither 61 482 THE LARGE CATECHISM. believe nor pray . for the one is just as muoli the command of Clirist as the other. But if jou wisli to be a Christian, you must from time to time render satisfaction and ol^edienoe to this commandment. For tliis commandment ought ever to move 5c you to examine yourself and to think : See, what sort of a Christian I am ! If I were truly one, I wouKl sometimes have some little longing for tliat wiiich. my Lord has com- manded me to do. ^Qj And, indeed, because we are so much estranged from it 51 we perceive what sort of Christians we were under the Papacy, that we went from mere compulsion and fear of hu- man commandments, without inclination and love, and never regarded the commandment of Christ. But we neither urge 52 nor compel any one ; nor need any one do it as a favor or ser- vice to us. But you should be induced and constrained of your own accord, by this, viz. that he desires it and that it is pleas- ing to him. You must not be influenced by men to faith or to any good work. We, on our part, do no more than to say and exhort you as to what you ought to do — not for our sake, but for your own sake. He invites and allures you; and if you despise it, you must yourself answer f jr it. This is the first point, especially for those who are cold and 53 indifferent, that they may come to reflection and be awakened. For this is certainly true, as I have found in my own experience, and as every one will find, that if a person thus withdraw from this sacrament, he will daily become more and more hardened and cold, and will at last altogether disregard it. Otherwise 54 we must, from time to time, examine heart and conscience, and assume the position of those who desire to be right with God. And the more this is done, the more will the heart be warmed and enkindled, that it may not become entirely cold. But if you say: How if I feel that I am not prepared? 55 Answer: The same is also my temptation, especially from the old way under the Pope, in which we were compelled to self- torture in order to be so perfectly pure that God could not find the least blemish in ns. On this account we became so timid that every one was instantly thrown into consternation and said to himself: Alas ! thou art unworthy ! For then nature and 56 reason begin to reckon our un worthiness in comparison with the great and precious good ; and then it appears like a dark lan- tern in contrast with the bright sun, or as filth in comprison with precious stones. Because nature and reason see this they refuse to approach, and would wait until they are prepared, so long that one week brings another, and one half year the otlier. But if you are to regard how good and pure you are, and labor 57 that nothing burden the conscience, you must never approach. We must, therefore, make a distinction here among men. For 58 PartV. the SACRA.MENT OF THE ALTAR. 48? cQQ those who are shameless and dissohite must be told to stay away. For they are not prepared to receive forgiveness of sin. For they do not desire it, and do not wish to be godly. But the others, who are not so hardened and wicked, and desire 59 to be godly, must not absent themselves, even though they be feeble and full of infirmities: as St. Hilary also says: ^' If (iny one have not covimiUed sin in such a way as to be pi'operly put Old of the congregation and to be eMeemed as no Christian, he onght not to absent himself from the sacrament, tlud he may not deprive himself of lifeT For no one will reach su(;h a posi-60 tion that he will not retain many daily infirmities in flesh and blood. Therefore such people must learn that it is the highest art 61 to know that our sacrament does not depend upon our wortli- iness. For we are not baptized because we are worthy and holy, nor do we go to confession because we are pure and without sin, but the contrary, as poor miserable men, and just becai:se we aue unworthy ; unless it be some one who neither desires grace or absolution nor intends to reform. But whoever earnestly desires grace and consolation should 62 feel impelled of his own accord, and should allow no one to deter him, but say : I, indeed, desire to be worthy ; but I come not upon any worthiness, but u{)on thy Word, because thou hast commanded it, and I desire to be thy disciple, no matter what becomes of my worthiness. But this is ditficult. For we al-63 ways have this obstacle and hindrance to encounter, viz. that we look more upon ourselves than upon the Word and lips of Christ. For nature desires so to act that it can stand and rest in itself, and where it cannot do so it declines to take a step. Let this suffice concerning the first point. In the second place, there is besides this commandment also 64 a promise, as we heard above, which ought most strongly to in- cite and encourage us. For here stand the kind and ])recious words : " This is my body, given for you. This is my blood, shed for you, for the remission of sins." These words, I have said, 65 coQ are not preached to wood and stone, but to thee and me. Else he might as well be silent and not institute a sacra- ment. Therefore consider, and bring thyself into this YOU, that his speaking with thee be not in vain. For in this he offers to us the entire treasure which he has 66 brought for us from heaven, and to which he so invites us in other places with the greatest kindness, as in St. Matt. 11 : 28 : " Come unto me, all ye that labor and are heavy laden, and I will give you rest." Now it is indeed a sin and a shame that he so 67 cordially and faithfully summons and exhorts us to our highest and greatest good, and we act so distantly with regard to it, and permit so long a time to pass [without nartaking of the sacra- ia4 THE LAR(iE CATECHISM. nient] that we grow quite cold and hardened, and liave no in- clination or love for it. We must never regard the sacra- 68 nient as sonietliinj^ injurious from which we had better tlee, but as a remedy ini})arting only salvation and comfort, which will cure us and give us life, both in soul and body. For where the soul ha? recovered the body also is relieved. How then is it tiiat we regard it as if it were a poison, the eating of which would bring death ? It is indeed true that those who despise it and live in an 6g unchristian manner receive it to tlieir hurt and judgment, for nothing shall be good or saving to them, just as with a sick person who from cajjrice eats and drinks what is f(n'biddeu him by the physician. But those who are sensible of their weak- 7c ness, desire to be rid of it and long for help, should regard and use it only as a precious antidote against the poison which is in them. For here in the sacrament you shall receive, from the lips of Christ, forgiveness of sin, which contains and brings with it the grace and Spirit of God, with all his gifts, protec- tion, shelter and power against death and Satan and all mis- fortune. ;.-.« Thus you have, on the ])art of God, both the command- 71 mcnt and the promise of the Lord Jesus Christ. Besides this, on your part, your own distress which oppresses you, and because of which this commandment, invitation and promise are given, ought to impel you. For he himself says: ^^ They that be whole need not a physicicin, but they that he sick;'' that is, those who are weary and heavy-laden with their sins, with the fear of death, temptations of the flesh and of the devil. If, 72 therefore, you are heavy-laden and feel your weakness, then go joyfuUv to this sacrament and obtain refreshment, consolation and strength. For if you would wait until you are rid of such 73 burdens, that you might approach worthily and with entire purity to the sacrament, you must for ever stay away. For in 74 that case he pronounces sentence and says : 1^ you are pure and godly you have no need of me, and I have no need of thee. Therefore they alone are to be called unworthy who neither feel their infirmities nor wish to be considered sinners. But if you say: What shall I do if I cannot feel such dis-75 tress or experience hunger and thirst for the sacrament? An- swer : For those who are so minded that they do not realize their condition I know no better counsel than that they ex- )lore deeply their own heart to ascertain whether they also lave flesh and blood. And if you find that to be the case, then go, for your good, to St. Paul's Epistle to the Galatians, and hear what is the nature of the fruits of your flesh : " Now the works of Vie flesh" (he says c. 5 : 19 sqq.) "are manifest, tchich are these: A dultei-y /fornication, uncleamiess hi.^civinu.'^-ncss, idol- PabtV. the sacrament OF THE ALTAR. 485 airy, witchcraft, hatred, variance., emuhitiom, wrath, atrife, sedi- tions, heresies, envyinr/s, murders, drunkcmic'^s, rcvcUinr/s and such like:' Therefore if you cannot feel it, only believe the Scriptures, ye They will not li'e to you, and they know your flesh better than you yourself. Yea,"^St. Paul further concludes (Rom. 7 : 18): "Iknmc that in me, that is, in my flesh, dwdldh no good thing .'^ If St. Paul, therefore, speaks thus of his tlcs:i, we had better not pretend to be more holy. But that we do not feel it is so 77 much the worse; for it is a sign that there is a lejn'ous flesh which feels nothing, and yet rages and consumes. _ Yet, as we 78 have said, even if you be quite (lead to all sensibility, only be- c-.. lieve the Scriptures, which pronounce sentence upon you. And, in short, the less you feel your sins and intirmities, the more reason have you to go to the sacrament to seek help an Cf. Preface to Book of Concord, ^3. * Cfl | 2. PaetI. original sin. 493 CHAPTER I. 519 Of Original Sin. SLitement of the Controversy. Whether On'iiinal Sin be properly and without any tlistinc- i tion man's corrupt nature, substance and essence, or indeed the principal and best [)art of his essence [substance], namely, the rational soul itself in its highest state and jxnvers? Or wiiether, even since the fall, there be a distinction between man's substance, nature, essence, body, soul, and Original Sin, so that the nature is one thing, and Original Sin, which inheres in the corrupt nature and corrupts the nature, Is another? Affirmative. The pure doctrine, faith and confession according to the above standard an / contrary to the standard of God's Word : 1. The host [insane dogma] of philosophers who are called 8 Stoics, as also of the Manichoeans, who taught that evervthing that happens must have happened so, and could not have hap- pened otherwise, and that everything that man does, even in out- 525 ^^^^ things, he does by necessity, and that he is coerced to evil works and deeds, as inchastity, robbery, murder, theft and the like.^ 2. We reject also the gross error of the Pelagians, who taught 9 that man by his own powers, without the grace of the Holy Ghost, can turn himself to God, believe the Gospel, be obedient in heart to God's Law, and thus merit the forgiveness of sins and eternal life. 3. We reject also the error of the Semi-Pelagians,^ who teach 10 that man, by his own powers, can make a beginning of his con- version, but without the grace of the Holy Ghost cannot com- plete it. 4. Also when it is taught^ that, although man by his free 11 will before regeneration, is too weak to make a beginning, and, by his own powers, to turn himself to God, and in hear^ to be obedient to God ; yet, if the Holy Ghost, by the preaching of the Word, have made a beginning, and offered therein his grace, then the will of man, from its own natural powers, to a certain extent, although feebly, can add, help and co-operate therewith,^ can qualify and pre])are itself for grace,' and embrace and ac- cept it, and believe the Gospel. ' Of the Stoica, Chrysippus especially taught this doctrine of necessity. Cf. Cicero de fato, c. 17 sq. The Manicha?an3 are erroneously said to have denied all moral liberty. See Epistle of Secundus the Manichoean to Augustine, I 2. * Massilians. * By Synergists. Cf. Sol. Dec. * Asserted by Strigel in Weimar Disputation. * Fornr-ila of Erasmus, employed by Melanchthon in Loci Theol. Ed. '.648. Part I. THE FREE WILL. 499 5. Also that man, after he has been born again, can perfectly 12 observe and completely fulfil God's Law, and that this fulfill- ing is our righteousness before God, by which we merit eternal life.^ 6. Also that we condemn the error of the Enthusiasts,* who 13 imagine tiiat God, without means, without the hearing of God's Word, also without the use of the holy sacraments, draws men to himself, and enligiitens, justifies and saves them.^ * Enthusiasts are those who expect the illumination of the Spirit [ce- lestial revelation] without the preaching of God's Word. 7. Also that in conversion and regeneration God entirely 14 exterminates the substiince and essence of the old Adam, and especially the rational soul, and, in this conversion and regen- eration, creates a new soul out of nothing.^ rno 8. Also, when the foUowii^ expressions are employed 15 with out explanation, viz. thatVtJle will of man, before, in, and after conversion, resists the Hqj)v^host, and that the Holy Ghost is given to those who rcsi.^c)Tiiin) inteutionallv and per- sistently ; " for," as Augustin)t s;WiffT^in conversion God changes the unwilling into willing, a^Mjrwelts'in the willing." As to the expressions of an\^ent and modern church teachers, 16 when it is said : Denk tr(hl)/t, ned volentem trahit, i. e. " God draws, but he draws the\wnling," and Hominis voluntas in con- ■ versione non est otinsti-^er^^fjit aliqnid, i. e. "In conversion the will of man is not ioHt^ l)ut effects something,"'* we maintain that, inasmuch as thesp ex[)ressions have been introduced for confirming the falsex^pinion concerning the powers of the nat- ural free will in iMnn's conversion, against the doctrine concern- ing God's grace, they are not in harmony with the form of sound doctrine, and therefore, when we speak of conversion to God, should be avoided. But, on the other hand, it is correctly said that, in conver- 17 sion God, through the drawing of the Holy Ghost, changes stubborn and unwilling into willing men, and that after such conversion, in the daily exercise of repentance, the regenerate will of man is not idle, but also co-operates in all the deeds of the Holy Ghost, which he works through us. 9. Also what Dr. Luther has written, viz. that man's will is i3 in his conversion purely passive,' i. e. it does nothing whatever, ' Doctrine of Papists and monks (of. Sol. Dec. ii. : 79) ; also of Schwenk- feldians, Sol. Dec, xii. : 33. * The error of the Anabaptists and Schwenkfeldians. Cf. Augsburg Con- fession, Art. V. : 4 ; Formula of Concord, Ep. xii. : 22 sqq. ; Sol. Dec, xii. : 30 sqq. ' Error of the Flacians. * Expressions of Chrysostom, the Scholastics and Melanchthon. » Cf. Sol. Dec, ii. : S9. 500 THE POKMULA OF CONCORD. IS to be underetooJ in respect of divine _u;racc in kindling new- motions, {. e. when God's Spirit, throuii;]) the heard ^yord or liie use of the holy sacrament, lays hold upon man's will, annimantl, thivat oi- reward ; tov in this manner the children 510 Tlir-: FORxMULA OF CONCOliD. of God live in the Law and walk according to the Law of God, a manner which St, Paul, in his Epistles, calls the Law of Christ and the Law of the mind [Rom. 7 : 25 ; 8:7 [Rom. 8 : 2; Gal. 6:2]). 6. Thus the Law is and remains both to the penitent and 7 impenitent, both to regenerate and unrcgenerate men, one and the same Law, namely, the immutable will of God; and the distinction, so far as it concerns obedience, is alone in the men, inasmuch as one who is not yet regenerate docs what is required him by the Law out of constraint and unwillingly (as also the regenerate tlo according to the flesh) ; but the believer, so far as he is regenerate, witiiout constraint and with a willing spirit, does that which no threatening [however severe] of the Law could ever extort from him. 538 Negative. False Contrary Doctrine. Therefore we reject as a dogma and error injurious and con- 8 flicting with Christian discipline and true piety that the Law in the above-mentioned way and degree should not be urged upon Christians and those truly believing, but only upon un- believers and those not Christian, and upon the impenitent. CHAPTER VII. Of the Lord's Supper. Although the Zwinglian teachers are not to be reckoned i among the theologians who acknowledge and profess the Augs- burg Confession, as they separated from them when this Con- fession was presented,^ nevertheless since tiiey are intruding themselves [with their assembly], and areattemi)ting, under the name of this Christian Confession, to introduce their error,^ we have wished also to make such a report as is needful [we have judged that the Church of Christ should be instructed also"] concerning this controversy. Statement of the Controvee^sy. Chief Controversy between our Doctrine and that of the Sacrament- arians upon this article. Whether in the Holy Supper the true body and blood of 2 Parallei. Passages. — Antrsbnrg Confession, .x. ; Apology, x. ; Sraalcald Ar- ticles, Part III., Art. vi.; Siiiall Catechisnn, 365 ; Large Catechisna, 499 ; Formula of Concord, Sol. Dec, vii. * For they offered the " Tetrapolitan Confession," and Zwingli his own "Fidei Rationis." * Preface to Book of Concord, p. 12, 15. Part I. THE LORD'S SUPPER. 51] onr Lord Jesus Christ are truly and essentially present, are dis- tributed with the bread and wine, and received with tiie mouth by all those w!io use this sacrament, whether they be worthy or unworthy, godly or ungodly, believing or unbelieving; by the believing, for consolation and life; by the unbelieving, for judgment [so that the believing receive from the Lord's Sup per consolation and life, but the unbelieving take it for theii judgment]? The Sacramentarians say. No; we say. Yea. F'»r the ('Xi)Ianation of this controversy it is to be noted in j the be'j:inning that there are two kinds of Sacramentarians. Some are gross Sacramentarians, who declare in clear [jleuLschen] words what they believe in their hearts, viz. that in the Holy Supper nothing but bread and wine is present, and distributed and received with the mouth.^ Others, however, are subtle Sac-4 ramentarians, and the most injurious of all, who partly speak very rqq speciously in our own words, and assert that they also be- lieve in a true presence of the true, essential, living body and blood of Christ in the Holy Supper, yet that this occurs spiritually through faith.^ Nevertheless beneath these specious 5 words, preciselv the former gross opinion is contained, viz. that in the Holv Supper nothing is present and received with the mouth except bread and wine. For with them the word splritualhj means nothing else than the Spirit of Christ, or the power of the absent body of Christ, and his merit, which are present ; but the body of Christ is in no mode or way present, except only above in the highest heaven, to which in heaven we should 'elevate ourselves by the thouglits of our faith, and there, and not at all in the bread and wine of the Holy Sup- per, should seek this body and blood [of Christ]. Affirmative. Confession of the Pure Doctrine concerning the Holy Supper against the Sacramentarians. 1. We believe, teach and confess that, in the Holy Supper the 6 body and blood of Christ are truly and essentially present, and are truly distributed and n^'eived with the bread and wine. 2. We believe, teach anil confess that the words of the tes- 7 lament of Christ are not to be understood otherwise than as they sound, according to the letters; so that the bread does not signifv the absent body, and the wine the absent blood of Christ, but that, on account of the sacramental union, they [the bread and wine] are truly the body and blood of Christ.' ' Carlstadt, Zwingli, CEcolampadius. * Bucer, Peter Martyr, Calvin and the Crypto-Calvinistic theologians of Leipsic and Wittenberg. » Smalcald Articles, Part III., \rt. vi. ; Large Catechism, 501 : 14. Ths ol2 THE FORMULA OF CONCORD. 3. As to tlic ooiisocration, we believe, teach and coufess that 8 no work of man or declaration of the minister [of the church] produces tiiis presence of the body and blood of Christ in the Holy Supper, but that this should be ascribed only and alone to tlie almij^hty power of our Lord Jesus Christ. 4. But at tlie same time we also unanimously believe, teach 9 and confess that in the use of the Holy Supper the words of the institution of Christ should in no way be omitted, but ■-^/^ should be publicly recited, as it is written (1 Cor. 10 : 16): " The cup of blessinir, which we bless, is it not the communion of tlie blood of Christ?" etc. This blessing occurs through the recitation of the Word of Christ. 5. Moreover the foundations upon which we stand against ic the Sacramentarians in this matter are those which Dr. Luther has laid down in his Large Confession concerning the Lord's Supper.' / The first is this article of our Christian faith: Jesus Christ 11 is true, essential, natural, perfect God and man in one person, undivided and inseparable. The second : That God's right hand is everywhere ; at which 12 Christ is in deed and in truth placed according to his human nature, [and therefore] being present rules, and has in his hands and beneath his feet everything that is in heaven and on earth [as Scripture says (Eph. 1 : 22)]: There [at tliis right iiand of God] no man else, or angel, but only the Sou of Mary, is placed ; whence he can effect this [those things which we have said]. The third : That God's Word is not false, and does not ij deceive. The fourth : That God has and knows of many modes of 14 being in a place, and not only the one [is not bound to the one] which ])hilosophers call local [or circumscribed].^ 6. We believe, teach and confess that the body and blood of 15 Christ are received with the bread and wine, not only spirit- ually by faith, but also orally; yet not in a Capernaitic,^ but in a supernatural, heavenly mode, because of the sacramental union; as the words of Christ clearly show, where Christ di- rects to take, eat and drink, as was then done by the apostles, for it is written (Mark 14 : 23) : " And they all 'drank of it." meaning of this expression is explained by Sol. Dec, vii. : 14: " With tiae bread and wine the body and blood of Christ are truly and essentially present, offered and received." ' Wittenberg, 1528, Erlangcn Ed., 30 : 151. * Cf. Sol. Dec, vii. : 98 sqq. ' The word is derived from John 6 : 2G, 52: "As though his flesh were rent with the teeth and digested like other food," 2 ^2. Part I. THE LORD'S SUPPER. 513 St. Paul likewise says (1 Cor. 10 : 16): "The bread which we break is it not the communion of the body of Christ?" i. e. he who eats this bread, eats the body of Christ, which also the chief ancient teachers of the Church, Chrysostom, Cyprian. Leo I., Gretjory, Aml)rose, Augustine, unanimously testify. 7. We believe, teach and confess that not only the truly be- i6 lieving [in Christ] and worthy, but also the unworthy and un- l)olieving, receive the true body and blood of Christ; yet not r^. for life and consolation, but for judgment and condemna- tion, if thev are not converted and do not repent (1 Cor. 11:27,29). For although they repel Christ from themselves as a Sa- 17 viour, yet they must admit him even against their will as a strict Judge, who is present also to exercise and render judg- ment upon impenitent guests, as well as to work life and con- solation in the hearts of the truly believing and worthy. 8. We believe, teach and confess also that there is only one 18 kind of unworthy guest-, viz. those who do not believe; con- cerning whom it is written (John 3 : 18): " He that believeth not is condemned already." By the unwortliy use of the Holy Supper this juilgment is augmented, increased, and aggravated (1 Cor. 11:29).^ 9. We believe, teach and confess that no true believer, as 19 long as he retain living faith, however weak he may be, re- ceives the Holy Supper to his judgment, which was instituted especially for Christians weak in faith, and yet penitent, for the consolation and strengthening of their weak faith (Matt. 9 : 12; 11:5,28). 10. We believe, teac.-h and confess that all the worthiness of 20 the guests of this heavenly feast is and consists alone in the most holy obedience and absolute merit of Christ, which we appropriate to ourselves by true faith, and of it [this merit] we are assured by the sacrament. This worthiness does not at all depend upon our virtues or inner and outward prepara- tions.^ Negative. Contrary condemned Doctrines of the Sacramentarians. On the other hand, we unanimously reject and contlemn all 2) the following erroneous articles, which are opposed and contrary to the above-presented doctrine, simple [simplicity of] faith, and the [pure] confession concerning the Lord's Supper: 1. The Papistic transubstantiation, where it is taught in 23 the Papacy that in the Holy Supper the bread and wine lose their substance and natural essence, and are thus annihilated ; > C£ 1 38. S6 614 THI<] FORMUI^V OF CONCOKD. g^2 ^-^i^t thoy arc diano^od into tJie body of Christ, and the out- ward form alone remains, 2. The Papistic sacrifice of the mass for the sins of the liv-23 ing and the dead. 3. That [tlie sacrilege whereby] to laymen only one form of 24 the sacrament is given, and the cup is withheld from them, against the plain words of the testament of Christ, and they are [thus] deprived of his blood. 4. When it is taught that the words of the testament of 25 Christ should not be understood or believed simply as they sonnd, but that they are obscure exjiressions, whose meaning must be sought first in other passages of Scripture.^ 5. That in the Holy Supper the body of Christ is not re- 26 ceived orally witli the bread ; but that with the mouth only bread and wine are received, and the body of Christ only spiritually by faith.^ G. That the bread and wine in the Holy Supper are nothing 27 more than [symbols or] tokens, whereby Cliristians recognize one another.^ 7. That the bread and wine are only figures, similitudes and 28 representations of the far, absent body of Christ.* 8. That the bread and wine are no more than a memorial,* 29 seal and pledge, through which we are assured, when faith ele- vates itself to heaven, that it there becomes participant of the body and blood of Christ as truly as, in the Supper, we eat bread and drink wine.® 9. That the assurance and confirmation of our faith [con- 30 cerning salvation] occur in the Holy Supper alone through the external signs of bread and wine, and not through the truly present true body and blood of Christ. ^ 10. That in the Holy Supper only the power, efficacy and merit 31 of the far absent body and blood of Christ are distributed.^ 11. That the body of Christ is so enclosed in lieaven that it 32 ;an in no way be at one and the same time in many or all places ipon earth where his Holy Supper is celebrated.^ 543 ^^' ^^^'"^^ Christ has not promised, neither can afford, the 33 essential presence of his body and blood in the Holy Supper, * Zwingli, fficolampadius, Calvin. John vi. especially was appealed to. ' See Consensus Tigurinus, Art. ix. * Zwingli, De vera et falsa religione (0pp. iii., p. 145 sq.). * Opinion of Zwingli, Calvin, Beza, BuUinger. See Planck, iv. : 21, 68. » Cf. Sol. Dec, vii. : 115 sqq. * Calvin, e. g. Comment on 1 Cor. 11 : 23. ^ See Calvin's Institutes, iv., chap, xxii., g 18. * See Consensus Tigurinus, xxi. ; Niemyer, xxiv., p. 196. Cf. Sol. Dec ?u:119. Part!. THE LORD'S SUPPER. 515 because the nature and property of his assumed human nature cannot suffer or permit it. 13. That God, accordln;^ to [even by] his omnipotence 34 (which is dreadful to hear), is n(jt able to render his body essentially present in more than one phice at one time.' 14. That not the omnipotent Word of Christ's testament, 35 l)ut faith, produces and makes [is the cause of] the presence of the bodv and blood of Christ in the Holy Supper. 15. That believers should not seek the body [and blood] of 36 Christ in the bread and wine of the Holy Supper, but from Lhe liread should raise their eyes to heaven, and there seek the body of Christ.2 16. That unbelieving, impenitent Christians in the Holy 37 Supper do not receive the true body and blood of Christ, but only bread and wine.' 17. That the worthiness of the guests in this heavenly meal 3S consists not alone in true faith in Christ, but also in the external preparation of men.^ 18. That even the truly believing, who have and retain a 39 true, living, pure faith in Christ, can receive this sacrament to their judgment, because they are still imperfect in their out- ward life.^ 19. That the external visible elements in the Holy Sacrament 4c should be adored.^ 20. Likewise, we consign also to the just judgment of God 41 all presumptuous, ironical, blasphemous questions (which out of regard to decency are not to be mentioned), and other ex- {)ressions, which very blasphemously and with great offence [to the Church] are proposed by the Sacramentarians in a gross, airnal, Capernaitic way concerning the supernatural, heavenly mysteries of this sacrament. 21. As, then, we hereby utterly [reject and] condemn the 42 Capernaitic eating [manducation] of the body of Christ, which the Sacramentarians, against the testimony of their conscience, K-. after all our frequent protests, wilfully force upon us, and in this way make our doctrine odious to their hearers, as though [we taught that] his flesh were rent with the teeth, and digested as other food ; on the contrary, we maintain and believe, according to the simple words of the testament of Christ, in the true, yet supernatural eating of the body of Christ, as also in the drinking of his blood, a doctrine which man's sense and • Boza used almost these words : Creophagia, p. 152 sq. ' Consensus Tigurinus, xxi. ' All the Sacramentarians. • Doctrine of the papists; Council of Trent, Sess. xiii., chaps. 7 and 11. »Id. • With worship, latria ; see Council of Trent, Sess. xiii., chaps. 5 and 6. 516 THE FORMULA OF CONCORD. reason does not comprehend, but, ;is in all other articles of faith, our reason is brought into captivity to the obedience of Christ, and tliis mystery is not embraced otherwise than by faith alone, and is not revealed elsewliere than in the AVord alone. CHAPTER VIII. Of the Person of Christ. From the controversy concerning the Holy Supper a dis- i agreement has arisen between the pure theologians of the Augsburg Confession and the Calviui.sts, who also have con- fused some other theologians, concerning the person of Christ and the two natures in Christ and their properties. Statement of the Controversy. Oiief Controversy in this Dissension. The chief question, however, has been whether, because of 2 the personal union, the divine and human natures, as also their properties, have really, that is, in deed and truth, a communion with one another in the person of Christ, and how far this com- munion extends ? The Sacramentarians have asserted that the divine and hu-3 man natures in Christ are united personally in such a way that neither has really, that is, in deed and truth, in common with the other that which is peculiar to either nature, but that they have in common nothing more than the names alone. For " union," they plainly say,^ " makes common names," i. e. the personal union makes nothing more than the names common, namely, that God is called man, and man God, yet in such a way that God has nothing really, that is, in deed and truth, in common with humanity, and humanity nothing in common with divinity, as to its majesty and properties. Dr. Luther, and those who hold with him, have, against the Sacramentarians, contended for the contrary. 545 Affirmative. Pure Doctrine of the Christian Church concerniuff the Person oj Christ. To explain this controversy, and settle it according to the 4 Parallel Passagks. — rEciimenic:il Creeds: Augsburg Confession, III.; Apology, III.; Snialcald Articles, Part I.; Small Catechism, Creed, Art. iL; Large Catechism, lb. ; Formula of Concord, Sol. Dec, viii. Cf. Martin Chem- nitz, De duabus naturi^. * See below, I 2't-28. Borrowed by Sacramentarians fronr^ Theodores Part I. THE PERSON OF CHRIST. 517 guidance [analogy] of our Christian faith, our doctrine, faith and confession is as follows: 1. That the divine and human natures in Christ are person- 5 ally united, so that there are not two Christs, one the Sou of God, the other the Son of man, but that one and the same is the Son of God and Son of man (Luke 1 : 35 ; Rom. 9 : 5). 2. We believe, teach and confess that the divine and human 6 natures are not mingled into one substance, nor the one changed into the other, but each retains its own essential properties, which can never become the properties of the other nature. 3. The properties of the divine nature are: to be almighty, 7 eternal, infinite, and, according to the property of its nature and its natural essence, to be, of itself, everywhere present, to know everything, etc. ; which never become properties of the human nature. 4. The properties of the human nature are: to be a corporeal 8 creature, to be flesh and blood, to be finite and circumscribed, to suffer, to die, to ascend and descend, to move from one place to another, to suffer hunger, thirst, cold, heat, and the like; which never become properties of the divine nature. 5. As the two natures are united personally, i. e. in one per-') son, we believe, teach and confess that this union is not such a combination and connection that neither nature should have anything in common with the other, personally, i. e. because of the personal union, as when two boards are glued together, where neither gives anything to the other, or takes anything from the other.^ But here is the highest communion, which God has truly with [assumed] man, from which personal union and the highest and ineffable communion that follows there- from, all results that is said and believed of the human concern- ing God, and of the divine concerning the man Christ; as the. ancient teachers of the Church explained this union and com- munion of the natures by the illustration of iron glowing with fire, and also by the union of body and soul in man.^ f-,n 6. Hence we believe, teach and confess that God is i<. man and man is God, which could not be if the divine and human natures had, in deed and truth, absolutely no com- munion with one another. For how could a man, the son of Mary, in truth be called or 11 be God, the Son of the Highest, if his humanity were not per- sonally united with the Son of God, and he thus had really, i. e. in deed and truth, nothing in common with him, except only the name of God ? ' Cf. Sol. Dec. viii. : 14, 15. * So Gregory of Nyssa, Basil, John Damascenua. See Catalogue of Testimonies. 518 IHE FORMULA OF CONCORD. 7. Heuce we believe, tcucli and coiifcsH that Mary conceived 13 and bore not a mere man, and no more, but the true Son of God; therefore she is also rightly called and is the mother of God. 8. Hence we also believe, teach and confess that it was not 13 a mere man who, for us, suffered, died, was buried, descended to hell, arose from the dead, ascended into heaven, and was raised to the majesty and almighty power of God, but a man whose human nature has such a profound, ineffable union and communion with the Son of God that it is [was made] one person with him. 9. Therefore the Son of God truly suffered for us, neverthe- 14 less according to the property of the human nature, which he assumed into the unity of his divine person, and made it his own, so that he might suffer and be our high priest for our reconciliation with God, as it is written (1 Cor. 2:8): "They have crucified the Lord of glory." And (Acts 20 : 28): "We are })urchased with God's blood." 10. Hence we believe, teach and confess that the Son of 15 man is really, that is, in deed and truth, exalted, according to his humaa nature, to the right hand of the almighty majesty and power of God, because he [that man] was assumed into God when he was conceived of the Holy Ghost in his moth- er's womb, and his human nature was personally united with the Son of the Highest. 11. This majesty, according to the personal union, he [Christ] 16 always had, and yet, in the state of his humiliation, he ab- r «~ stained from it, and, on this account, truly grew in all wis- dom and favor with God and men ;^ therefore he exercised this majesty, not always, but when [as often as] it pleased him, until, after his resurrection, he entirely laid aside the form of a servant, and not the nature, and was established in the full use, manifestation and declaration of the divine majesty, and thus entered into his glory (Phil. 2: 6 sqq.), so that now not only as God, but also as man, he knows all things, can do all things, is present with all creatures, and has, under his feet and in his hands, everything that is in heaven, and on eartli, and under the earth, as he himself testifies (Matt. 28:18; John 13 : 3) : "All power is given unto me in heaven and in earth." And St. Paul says (E[)h. 4 : 10) : " He ascended up far above all heavens, that he might fill all things." Everywhere pres- mt, he can exercise this his power, and to him everything is possible and everything known. 12. Hence, being present, he also is able, and to him ii is 17 very easy, to impart his true body and blood in the Holy Swp- ' See Luke 2 : 52. Part I. THE PERSON OF CHEIST. 519 per, not according- to the mode or property of the human na- ture, but according to the mode and property of the rii^ht hand rtr, of God, as Dr. Luther says in our Christian Faith for Children [according to the analogy of our Christian faith comprised in his Catechism]; which presence [of Christ in the Holy Supper] is not [physical or] earthly, or Capernaitic; nevertheless it is true and substantial, as the words of his testa- ment sound : " This is, is, IS my body," etc. By this our doctrine, faith and confession the person of i Christ is not divided, as it was by Xestorius, who denied the communicatio idlomatum, i. e. the true communion of the prop- erties 6^ both natures in Christ, and thus separated the person, as Luther has explained in his book concerning the Councils. Neither are the natures, together with their properties, con- founded with one another [or mingled] into one essence, as Eutyches erred ; neither is the human nature in the person of Christ denied, or extinguished, nor is either creature changed into the other/ but Christ is and remains, for all eternity, God and man in one undivided person, which, ne.xt to the Holy Trinity, is the highest mystery, iis the Apostle testifies (1 Tim. 3 : 16j, upon which our only consolation, life and salvation de- pend. 549 Negative. Contrary False Doctrines concerning the Person of Christ. Therefore we reject and condemn, as contrary to God's Word 19 and our simple [pure] Christian faith, all the following erro- neous articles, when it is taught : L That God and man in Christ are not one person, but that 20 the one is the Son of God, and the other the Son of man, as Nestorius raved. 2. That the divine and human natures have been mingled 21 with one another into one essence, and the human nature lias been changed into Deity, as Eutyches fanatically asserted. 3. That Christ is not true, natural and eternal God, as Arius 22 held [blasphemed]. 4. That Christ did not have a true human nature [consist- 23 ing] of body and soul, as Marcion imagined. 5. That the personal union renders only the names and titles 24 common.^ 6. That it is only a phrase and mode of speaking^ when it 25 is said : God is man, man is God ; for that the divinity has nothing in common with the humanity, as also the humanity ' Error of Monophysites, Schwenkfeldians. See below, xii. : 29. » See above, I 3. Cf. § 26. - ' Zwingli termed it allieosin. Cf. Sol. Dec, viii., ^ 39 sqa. 520 THE FORMULA OF CONCORD. has nothing really, that is, in deed and truth, common with the divinity [Deity]. 7. That the communication is only verbal when it is said : 26 " The Son of God died for the sins of the world ;" " The Son of man has become almighty." 8. That^ the human nature in Christ has become an infinite 27 essence in the same manner as the divinity, and from this, es- sential power and property, imparted and eiFused upon the hu- man nature, and separated from God, is everywhere present in the same manner as the divine nature. 9. That the human nature has become equal to, and like the 28 divine nature, in its substance and essence, or in its essential properties. 10. That the human nature of Christ is locally extended in 29 all places of heaven and earth, which should not be ascribed even to the divine nature. 11. That, because of the property of his human nature, it is 30 impossible for Christ to be able to be at the same time in more than one place, much less to be everywhere with his body.^ 12. That only the mere humanity has suffered for us and re- 31 deemed us, and that the Son of God in suffering had actually no participation with the humanity, as though it did not pertain to him.^ 13. That Christ is present with us on earth in the Word, 32 the sacraments and all our troubles, only according to his di- vinity, and this presence does not at all pertain to his human nature, according to which he has also nothing more whatever to do with us even upon earth, since he redeemed us l)y his suf- fering and death.* 14. That the Son of God, who assumed human nature, since 33 he has laid aside the form of a servant does not perform all the works of his omnipotence in, through and with his human na- ture, but only some, and those too only in the place' where his human nature is locally. 15. That, according to his human nature, lie is not at all 3^ capable® of omnipotence and other attributes of tlie divine na- * Charged by Bullinger, Beza, Peter Martyr against the Wittenberg theologians. Cf. Sol. Dec, viii., § 63. ' " Let them no longer ascribe to the glorified body of Christ the prop- erty of being in many places at once." — Calvin's Institutes, iv. : 17, 29. "The body of Christ, since its resurrection, is limited, and received intc heaven till the last day." — lb. 26. ' Cf. Sol. Dec, viii. : 40 sqq. * Calvin. Cf. Sol. Dec, viii. : 78 sqq. ; 87 sqq. • /. e. in heaven. Cf. above, vii. : 32. Also note to vii. : 14. • Beza in Mompelgard Colloquy : " The finite is not capable or partici pant of the infinite," Pabt I. THE PERSON OF CHRIST. 521 ture against the express declaration of Christ (Matt. 28 : 18) : "All power is given unto ine in heaven and in earth." And [they contradict] St. Paul [who says] (Col. 2:9): "In him dwelleth all the fulness of the Godhead bodily." 16. That to hira [to Christ accorduig to his humanity] great 35 power is given in heaven and upon earth, namely, greater and more than to all angels and other creatures, but that ho has no participation in the omnipotence of God, and that this also ha.« not been given him. Hence they devise an intermediate power, that is, such ])ower between the almighty power of God and the power of other creatures, given to Christ, according to his hu- manity, by the exaltation, as is less than God's almighty power, and greater than that of other creatures.^ r^Q 17. That Christ, according to his human spirit, has a. 2^ certain limit as to how much he should know, and that he knows no more than is becoming and needful for him to know for [the execution of] his office as judge. 18. That not even yet does Christ have a perfect knowledge 37 of God and all his works; of whom, nevertheless, it is written (Col. 2:3): " In whom are hid all the treasures of wisdom and knowledge." 19. That it is impossible for Christ, according to his human 38 mind, to know what has been from eternity, what at the pres- ent time is everywhere occurring, and will be yet to [all] eternity. 20. 'when it is taught, and the passage (Matt. 28 : 18) : "All 39 power is given unto me," etc., is thus interpreted and blas- phemously perverted, viz. that to Christ accortling to the divine nature, at the resurrection and his ascension to heaven, was re- stored, i. e. delivered again all power in heaven and on earth ; as though, in his state of humiliation, he had also, according to his divinity,^ divested himself of this and abandoned it. By this doctrine, not only are the words of the testament of Christ perverted, but also the way is prepared for the accursed Arian heresy, so that finally the eternal divinity of Christ is denied, and thus Christ, and with him our salvation, are entirely lost where this false doctrine is not [constantly] contradicted from the firm foundation of God's Word and our simple Christian [Catholic] faith. ' Cf. Sol. Dec, viii. : 54, 55. Errors 16-19 were held by some of the Calvinists. ^ The Crypto-Calvinists taught that Christ was exalted according to both natures. 66 522 THE FORMULA OF CONCORD. CHAPTER IX. Op the Descent of Christ to Hell. STATEMENT OF THE CONTROVERSY. Oiief Controversy concerning this Article. There has also been a controversy among: some theologians, i who have subscribed to the Augsburg Confession concernino- the following article: When, and in what manner, the Lord Clirist, according to our simple Christian faith, descended to hell, whether this was done before or after his death? Also, whether it occurred according to the soul alone, or according to the divinity alone, or in body and soul, spirituallv or bodily? Also, whether this article belongs to the passion or to the glorious victory and triumph of Christ? But since this article, as also the preceding, cannot be com- 2 prehended by tiie senses or by the reason, but must be grasped alone by faith, it is our unanimous advice that there should be no disputation concerning it, but that it should be believed and taught only in the simplest manner; according as Dr. Lu- ther of blessed memory, in his sermon at Torgau in the year 1533,' has, in a very Christian manner, explained this article, separated from it all useless, unnecessary questions, and ad- monished all godly Christians to Christian simplicity of faith. For it is sufficient that we know that Christ descended to 3 hell, destroyed hell for all believers, and delivered them from the power of death and of the devil, from eternal condemna- tion [and even] from the jaws of hell. But how this occurred, we should [not curiously investigate, but] reserve until the other world, where not only this point [mystery], but also still others, will be revealed which we here simply believe, and can- not comprehend with our blind reason. CHAPTER X. Of Church Rites which are [commonly] called Adla- PHORA OR Matters of Indifference. Concerning ceremonies or church rites which are neither i commanded nor forbidden in God's AVord, but have been in- Pakallel Passages. — Oecumenical Creeds; Augsburg Confession, iii. ; Small Catecliisin, 357; Large Catechism, 452 sqq. ; Formula of Concord, Sol Dec, ix. Parallel Pa&sages. — Augsburg Confession, xv., xxvi. ; Apology, 7ii.:3C sqq.; xv. ; Smalcald Articles, Part III., Art. xv. ; Formula of Concord, SoL Dec, X. ' Erlangeu Edition, 20 : 165 sqq. Part I. ECCLESIASTICAL CEKKMONIES. 523 troduceil into the Cliurch for the sake of good order and pro- priety, a dissension has also occurred among the theologians of the Augsburg Confession. Statement of the Controversy. The chief question has been, whether, in time of persecution 3 nnd ill ca. Cf. i 20. 536 THE FORMULA OF CONCOKI). grace, from the darkness of the Papacy has brought his truth again to light, through the fliithful service of the precious man of God, Dr. Luther, and against the corruptions of the Papacy and also of other sects has collected the same docti'ine, from and according to God's Word, into the articles and sections of the Augsburg Confession ; we coufessionally accept also the first" unaltered Augsburg Confession (not because it was composed by our theologians, but because it has been derived from God's Word, and is founded firmly and well therein, precisely in the form in which it was committed to writing in the year 1530, and presented to the Emperor Cliarles V. by some electors, princes and deputies of the Roman Empire as a common con- fession of the reformed churclies at Augsburg) as the symbol of our lime, whereby our Reformed churches are distinguished from the Papists and other repudiated and condemned sects and heresies, after the custom and usage of the early Church, whereby succeeding councils, Christian bishops and teachers appealed to the Nicene Creed, and confessed it [publicly de- clared that they embraced it]. 4. Fourthly, in order that the proper and true sense of the 6 often-quoted Augsburg Confession might be more fully set forth and guarded against the Papists, and tliat under the name of the Augsburg Confession condemned errors might not steal into the Clnirch of God after the Confession was de- c-Q livered, a fuller Apology was composed, and published in the year 1531. We unanimously accept this also as con- fessional, because in it the said Augsburg Confession is not only sufficiently elucidated and guarded, but also confirmed by clear, irrefutable testimonies of Ploly Scripture. 5. Fifthly, the Articles composed, approved and received at; Smalcald in the large assembly of theologians in the year 1537 we confessionally acce})t, in the form in which thev were first framed and j)rinted in order to be delivered in the council at Mantua, or wherever it would be held, in the name of the electors, princes and deputies, as an explanation of the above- mentioned Augsburg Confession, wherein by God's grace they determined to abide. In them the doctrine of the Augsburg Confession is repeated, and some articles are stated at greater length from God's Word, and besides the cause and foundation why we have abandoned the pajiistical errors and idolatries, and can have no fellowship with them, and also why we have not determined or even thought of coming to any agreement with the Pope concerning them, are sufficientlv indicated. 6. Lastly, because these highly important matters belong also 8 to the common people and laity, wIk^, for their salvation, must distinguish between pure and false doctrine, we accept as con- fessional ah;o the Large and the Small Catechisms of Dr. Lu- PaktTI. COMrKKIIKNSIVK summary. 537 ther,^ a?: tliey were written by liiin and incorporated in his works, because they have been unanimously approved and re- ceived by all churches adiicring to the Aui^sburg Confession, and publicly used in churches, schools and [privately in] fam- ilies, and because also in them the Christian doctrine from God's Word is comprised in the most correct and simple way, and, in like manner, is sufficiently explained for simple laymen. These public common writings have been always regarded in 9 the pure cliinvhes and schools as the sum and type of the doc- trine which the late Dr. Luther has admirably deduced against the Papacy and other sects from God's Word, and firmly estab- lished; to whose full explanations in his doctrinal and polem- ical writings we appeal in the manner and to the extent indi- cated by Dr. Luther himself in the necessary and Christian admonition concerning his writings, made in the Latin preface r-,-. to his pul)lished works, wherein he has expressly drawn this distinction, viz. that God's Word alone is and should remain the only standard and rule, to which the writings of no man should be regarded equal, but to it everything should he subordinated. But hereby other good, useful, pure books, expositions of ic the Holv Scriptures, refutations of errors, explanations of doc- trinal articles (which, as far as consistent with the above-men- tioned type of doctrine, are regarded as useful expositions and explanations, and can be used with advantage) are not rejected. But by what has thus far been said concerning the summary of our Christian doctrine we have only meant that we have a unanimously received, definite, common form of doctrine, which our Evangelical churches together and in common con- fess; from and according to which, because it has been derived from God's Word, all other writings should be judged and ad- justed as to how far they are to be approved and accepted. For that we have embodied the above-mentioned writings, n viz. the Augsburg Confession, Apology, Smalcald Articles, Luther's Large and Small Catechisms, as the sum of our Christian doctrine, has occurred for the reason that these have l)cen always and everywhere regarded as containing the com- mon, unanimously received understanding of our churches, since the chief and most enlightened theologians of that time subscribed them, and all evangelical churches and schools have cordially received them. As they also, as before mentioned, :a were all written and sent forth before the divisions among the theologians of the Augsburg Confession arose, and then because they were held as impartial, and neither can nor siiould be re- jected by any part of those who have entered into controversy, ^ Cf. Epitome, Introduction, 2 5. 68 538 THE FORMULA OF CONCORD. ami no one who Is true to tlie Augsburg Confession will com plain of these writings, but will cheerfully accept and tolerate them as witnesses [of the truth] ; no one, therefore, can blame us that we derive from them an explanation and decision of the articles in controversy, and that, as we lay God's Word, ij tlie eternal truth, as the foundation, so also we introduce and quote these writings as a witness of the truth, and a presenta- tion of the unanimously received correct understanding of our predecessors who have steadfastly held to the pure doctrine. 572 Of the Articles in Controveesy with respeot to THE Antithesis, or opposite doctrine. For the maintenance of pure doctrine, and for thorough, 14 permanent, godly unity in the Church, it is necessary not only that pure, wholesome doctrine be rightly presented, but also that the opponents who teach otherwise be reproved (1 Tim. 3 [2 Tim. 3 : 16] ; Tit. 1 : 9). For fluthful shepherds, as Luther says, should do both, viz. feed or nourish the lambs and defend from the wolves, so that they may flee from strange voices (John 10: 12) and mav separate the precious from the vile (Jer. 15 : 19). Therefore concerning this, we have thoroughly and clearly 15 declared to one another as follows : that a distinction in every way should and must be observed between, on the one hand, unnecessary and useless wrangling, whereby, since it scatters more than it builds up, the Church ought not to be disturbed, and, on the other hand, necessary controversy, as when such a controversy occurs as involves the articles of faith or the chief heads of the Christian doctrine, where for the defence of the truth the false opposite doctrine must be reproved. Although the aforesaid writings afford the Christian reader. 16 who has pleasure and love for the divine truth, a clear and cor- rect answer concerning each and every controverted article of our Christian religion, as to what, according to God's Word of the Prophetic and Apostolic Scriptures, he should regard and receive as right and true, and what he should reject, shun and avoid as false and wrong; yet, in order that the truth may be preserved the more distinctly and clearly, and be separated from all erroi^s, and be not hidden and concealed under rather general words, we have clearly and expressly made a declara- tion to one another concerning the chief and highly important articles, taken one by one, which at the present time have come into controversy; so that there might be a public, definite tes- timony, not only for those now living, but also for our pos- terity, as to what is and should remain the unanimously received Part II. ORIGINAL SIN. 53& nnclerstunding aud judgment of our churches in lefcrence to the articles in controversy, namely : 1. First, that we reject and condemn all heresies and errors 17 which, in tlie primitive, ancient, orthodox Church, were rejected and condemned, upon the true, firm ground of the holy divine Scriptures. r-q 2. Secondly, we reject and condemn all sects and here- ig sies which are rejected in the writings, just mentioned, of the comprehensive summary of the Confession of our churches. 3. Thirdly, because within thirty years, on account of the 15 Interim ' and otherwise, some divisions arose among some theo- logians of the xlugsburg Confession, we have wished plainly, distinctly and clearly to state and declare our faith and confession concerning each and every one of these taken in thesis and an- tithesis, i. e. the true doctrine and its opposite, for the purpose in all articles of renilering the foundation of divine truth manifest, and censuring all unlawful, doubtful, suspicious and condemned doctrines (wiierever aiul in whatever books they may be found, and whoever may have written them or even now may be disposed to defend them) ; so that every one may be faithfully warned to avoid the errors, diffused on all sides, in the writings of some theologians, and no one be misled herein by the reputa- tion of any man. If the Christian reader will carefully exam- 20 ine this declaration in every emergency, and compare it with the writings enumerated above, he will find that what was in the beginning confessed concerning every article in the comprehen- sive summary of our religion and faith, and what was after- ward restated at various times, and is repeated by us in this document, is in no way contradictory, but the simple, immu- table, permanent truth, and that we, therefore, do not change from one doctrine to another, as our adversaries falsely assert, but earnestly desire to retain the once-delivered Augsburg Con- fession, and its unanimously received Christian sense, and through God's grace to abide thereby firndy and constantly, in opposition to all corruptions which have entered. CHAPTER I. Of Original Sin. First, a controversy concerning Original Sin has occurred i r^M among some theologians of the Augsburg Confession with respect to what It properly is. For one sid.'^ contended Parallel Passages. — Augsburg Confession, Art. ii. ; Apology, Art u.| Smalcald Articles, Part. III., Art. i.; Epitome, I. ' The Augsburg Interim of L')43. ' Matthias Flacius Illvricus and his adherents. 540 THE FOR^rULA OF CONCOP.D. that, because, through the fall of Adam, man's nature and essence are entirely corrupt now since the frJl, the nature, substance and essence of the corrupt man, or indeed the prin- cipal, highest part of his being, namely, the rational soul in its highest state and ])rincipal powers, is Original Sin itself. This is called "natural" or "personal sin," for the reason that it is not a thought, word or work, but the nature itself, whence, .IS from a root, all other sins proceed, and on this account there is now since the fall, because the nature is corrupt thnnigh sin, no distinction whatever between the nature and essence of man and Original Sin, But the other side taught, in opposition, that Original Sin is a not properly the nature, substance or essence of man, i. e. man's body or soul, which even now since the fall are and remain the creatures and works of God in us, but it is something in the nature, body and soul of man, and in all his power's, namely, a horrible, deep, inexpressible corruptit and fountuin-head of all actual sins. This is called by 6 Luther a " natural " or " personal sin," in order to declare that even thou^-h man would think, speak or do nothing evil (which, neverthelels, since the fall of our first parents, is impossible in this life), yet that his nature and person are sinful, i. e. by Oricrinal Sin, as a spiritual leprosy, he is thoroughly and utterly infected and corrupted before God ; and on account of this cor- ruption, and because of the fall of the first man, the nature or pers. n is accused or condemned by God's Law, so that we are l)y nature the children of wrath, death and damnation, -mless delivered therefrom by the merit of Christ. 2. It is also clear and true, as the Nineteenth Article ot the 7 Au^'-sbun-- Confession teaches, that God is not a creator, author -r aiuse Sf sin, but from the instigation of the devil, through one man, sin (which is a work of the devil) has entered the world (Kom. 5 : 12 ; 1 John 3 : 7). And even at the present day, in this connection of sin and nature [m this corruption ot nature], God does not create and make sin in us, but with the nature which God at the present day still creates and makes in men, OriL^inal Sin is propagated from sinful seed,^ through car- nal conception and birth of' father and mother. 3. Thirdly, what [and how great] this hereditary evil is, no 3 reason knows and understands, but, as the Smalcald Articles' say it must be learned and believed from the revelation con- ' tained in Scripture. And in the Apology this is briefly ^'° comprehended in the following paragraphs: 1. That this hereditary evil is the cause of our all being, by 9 rea-son of the disobedience of Adam and Eve, in God's displeas- ure, and by nature children of wrath, as the apostle shows (Rom. 5 : 12 sqq. ; Eph. 2 : 3). , , . ,1 2. Secondlv, that there is an entire want or lack ot the con- lo created original righteousness, or of God's image, according to which man was originally created in truth, holiness and right- eousness; and likewise an inability and unfitness for all the things of God, or, as the Latin words read: Descriptio peecati origi'nalis detrahit naturae iion renovate, et dona, et vim, seu flicultatem et actus inchoaiidi ot efficiendi spiritualia. That is: The definition of original sin takes awav from the unrenewed nature the gifts, the power, and all activity for beginning and effecting anvthinir in spiritual things.' 3. That briunnal Sin (in human nature) is not only such an ( entire absence of all irood in spiritual, divine things, but that it if at the same time^also, instead of the lost image of God lu ^ Cf. 2^ U. 28, 38 » Part III., Art. i. : G3. =■ Cf. Apology, u. : 3 542 THE FORMULA OF CONCORD. man, a deep, wicked, horrible, fathomless, inscrutiLle and un- speakable corruption of the entire nature and all its powers, especially of the highest, principal powers of the soul in un- derstanding, heart and will; that now, since the fall, man re- ceives by inheritance an inborn wicked disposition, an inward impurlfy of heart, wicked lusts and propensities ; that we all 12 have by nature iniierited fiom Adam such a heart, feeling and thoughts as, according to their highest powers and the light of reason, are naturally inclined and disposed directly contrary to God and his chief commands, yea, they are at enmity with God, especially as to what concerns divine and sj)iritual things. For, in other respects, as regards natural, external things which are subject to the reason, man still has, to a certain degree, understanding, power and ability, although very much weakened, all of which, nevertheless, has been so infected and contaminated by Original Sin that before God it is of no use. r-,.7 4. The penalties of Original Sin, which God has im- 13 posed upon the children of Adam and upon Original Sin, are death, eternal damnation, and also other bodily and spiritual, temporal and eternal miseries, and the tyranny and dominion of the devil, so that human nature is subject to the kingdom of the devil, and has been surrendered to the power of the devil, and is held captive under his sway, who stupefies [fascinates] and leads astray many great, learned men in the world by means of dreadful error, heresy and other blindness, and otherwise delivers men to all sorts of crime.^ 5. Fifthly, this hereditary evil is so great and horrible that 14 it can be covered and forgiven before God only for Christ's sake, and in the baptized and believing. Human nature also, which is deranged and corrupted thereby, must and can be healed only by the regeneration and renewal of the Holy Ghost, which, nevertheless, is only begun in this life, but will at length be iully completed in the life to come.^ These points, which have been quoted here only in a sum- 15 mary way, are set forth more fully in the above-mentioned writings of the common confession of our Christian doctrine.^ But this doctrine must now be so maintained and guarded 16 that it may not incline either to the Pelagian or the Manichrean side. Therefore the contrary doctrine concerning this article, which is censured and rejected in our churches, should also be briefly reported. 1. And first, in opposition to the old and the new Pelagians, 17 the following false opinions and dogmas are censured and re- jected, namely, that Original Sin is only a realm, or debt, on > Cf. Apology, ii. : 49. ' Cf. Epitome, i. : 10 ; Apology, ii. : 36, Part II. ORIGINAL SIN. 543 account of what has been committed by another without anj corruption of our natnn'. 2. Also that sinful, evil Inst-s arc not sins, but conditions, or i8 concreatcd and essential j)r()pe\ ties of the nature.* 3. Or as though the above-mentioned defect and evil were ig not before God properly and truly sin, on account of which man without Christ [unless he be grafted into Christ and bo delivered through him] must be a child of wrath and damna- tion, and also be beneath the power and in the kingdom of Satan. r-o 4. The following Pelagian errors and the like are also 20 censured and rejected, namely : that nature, ever since the fall, is incorrupt, and that especially with respect to spiritual things it is entirely good and pure, and in naturalibus, i. e., in its natural powers, it is perfect. 5. Or that Original Sin is only external, a slight, insignifi-21 cant spot sprinkled or stain dashed upon the nature of man, or corruptio tantum accidentlum aut qiialitatuvi, i. e. a corrup- tion only of some accidental things, along with and beneath which the nature, nevertheless, possesses and retains its integrity and power even in spiritual things. 6. Or that Original Sin is not a despoliation or deficiency, 22 but only an external impediment to these spiritual good powers, as when a magnet is smeared with garlic-juice, whereby its natural power is not removed, but only impeded ; or that this stain can be easily washed away, as a spot from the face or pigment from the wall.^ 7. They likewise are rebuked and rejected who teach that 23 the nature has indeed been greatly weakened and corrupted through the fall, but that, nevertheless, it has not entirely lost all good with respect to divine, spiritual things, and that what is sung in our churches, "Through Adam's fall is all corrupt, Nature and essence human," is not true, but from natural birth we still have something good (small, little and inconsiderable though it be), namely: capacity, skill, aptness or ability in spiritual things to begin to work or co-work for something. For concerning external, 24 temporal, worldly things and transactions, which are subject to reason, there will be an explanation in the succeeding article. These and doctrines of like kind, contrary to the truth, are 25 censured and rejected for tlie reason that God's Word teaches * Cfl Apology, ii. : 5. * Cf. Epitome, i. 15, note. 544 THE FORMULA OF CONCORD. that the corrupt nature, of and by itself, has no power for any- thing good in s])iritual things, not even for the least, as good thoughts, but that, of and by it-elf, it can do nothing but sin. Gen. 6:5; 8 :21. r-,Q Therefore [But] this doctrine must also be guarded, on 26 the other side, from Manichaean errors. Accordingly, the following erroneous doctrines and the like are rejected, namelv : that now, since the fall, human nature is in the beginning cre- ated pure and good, and that afterwards Original Sin from without is infused and mingled by Satan (as something essen- tial) in the nature, as poison is niingled with wine [that in the beginning human nature was created by God pure and good, but that now, since the fall, Original Sin, etc.].^ For although in Adam and Eve the nature was originally 27 created pure, good and holy, nevertheless sin has not entered nature through the fall in the way fanatically taught by the Manichteans, as though Satan had created or made something essentially evil, and mingled it with their nature. But since, from the seduction of Satan, through the fall, according to God's judgment and sentence, man, as a punishment, has lost his concroated original righteousness, human nature, as has been said above,^ is perverted and corrupt by this deprivation or de- ficiency, want and injury, which has been caused by Satan; so that at present the nature of all men, who in a natural way are conceived and born, is transmitted by inheritance with the same want and corruption. For since the fall human nature is not 28 at first created pure and good, and only afterward corrupted by Original Sin, but in the first moment of our conception the seed whence man is formed is sinful and corrupt. Thus also Original Sin is not something existing of itself in or apart from the nature of the corrupt man, as it is also not the peculiar essence, body or soul of the corrupt man, or the man himself. Original Sin, and the nature of man corrupted thereby, can- 29 not and should not, therefore, be so distinguished, as though the nature before God were pure, good, holy, but Original Sin alone which dwells therein were evil. Also, as Augustine writes of the Manichseans, as though it 30 were not the corrupt man himself who sins by reason of inborn Original Sin, but something different and foreign in man, anvi therefore that God, by the Law, accuses and condemns not the nature as corrupt by sin, but only the Original Sin therein. For, as stated above in the thesis,^ i. e. the explanation of the ^ Francke (iii. : 89) directs attention to the fact that the translator of the Latin version has here missed tlie sense of the originaL Cf. § 28. M7. »25 3q., n. PartH. original sin. 545 pure doctrine concerning Original Sin, the entire nature of man, which is born in the natural way of father and mother, is en- tirely and to the farthest extent corrupted and perverted by Original Sin, in body and soul, in all its powei-s that pertain and belong to the goodness, truth, holiness and righteousness co/^ con(;reated with it in Paradise. Nevertheless, the nature is not entirely exterminated or changed into another sub- stance [diverse in genus or species], which, according to its es- f-ence, is not like our nature, and tlierefore cannot bo one essence with us. Because of this corruption the entire corrupt nature of man 31 would be accused and condemned by the Law, if sin were not, for Christ's sake, forgiven. But the Law accuses and condemns nature, not because we 32 have been created men by God, but because we are sinful and wicked ; not because and so far as nature and its essence, ever since the fall, is a work and creature of God in us, but because and so far as it has been poisoned and corrupted by sin. But although Original Sin, like a spiritual poison or leprosy 33 (as Luther saysj, has poisoned and corru[)ted all human nature, so that we cannot clearly show and point out the nature apart by itself, and Original Sin apart b}' itself; nevertheless, the cor- rupt nature, or essence of the corrupt man, body and soul, or the man himself whom God has created (and within whom dwells the Original Sin that also corrupts the nature, essence or the entire man), and Original Sin, which dwells in man's nature or essence, and corrupts it, are not one thing; as also in external leprosy the body which is le[)rous, and the leprosy on or in the body, are not, properly speaking, one thing. A distinction must be observed also between our nature, as created and preserved by God, and Original Sin, which dwells in the nature. These two must and also can be considered, taught and believed with their distinctions according to Holy Scripture. The chief articles also of our Christian faith urge and com- 34 pel us to preserve this distinction.^ cm Fov, first, in the article of Creation, Scripture shows that not only has God before the fall created human nature, but also that, since the fall, it is a creature and work of God (Dent 82 : 6 ; Isa. 45 : 11 ; 54 : 5 ; 64 : 8 ; Acts 17 : 25 ; Kev. 4:11) "Thine hands," says Job (10 : 8-12), " have made me and 35 fashioned me together round about ; yet thou dost destroy me. llemember, I beseech thee, that thou hast made me as the clay ; and wilt thou bring me into dust again? Hast thou not poured me out as milk, and curdled me as cheese? Thou hast clothed me with skin and flesh, and fenced me with bones and ' Cf. Epitome, i. : 3 aqq. SO 546 THE FORMULA OF CO^'CORD. Kinows. TlidU Iiast granted nic life and favor, and tliy visita- tion hath preserved my spirit." "I will praise thee," says David (Ps. 139 : 14-1 (J), "for [36 am fearfully and v.-onderfully made ; marvellous are thy works ; and that my soul knoweth right well. My substance was not hid from thee when I was inade iu secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my sub- stance yet being unperfect ; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them." In the Ecclesiiistes of Solomon it is written [12:7]:" Then 37 shall the dust return to the earth as it was, and the spirit to (iod who gave it." These passages clearly testify that God ever since tlie fall is 38 the Creator of man, and creates his body and soul. Therefore the corrupt man cannot be, without any distinction, sin itself, for otherwise God would be a creator of sins; as also our Small Catechism, in the explanation of the First Article, confesses: 'I believe that God has created me with all that exists, that ho has given and still preserves to me my body and soul, with :dl my limbs and senses, my reason and all the faculties of my nund." Likewise in the Large Catechism' it is thus written : •• [ l)elieve and mean to say that I am a creature of God, /. e. that he has given and constantly preserves to rae my bodv, soul and life, members great and small, and all my senses." Although the same creature and work of God is lamentably rno (corrupted by sin ; For the mass (massa), from which God now forms and makes man was in Adam corrupted and pi'rvc'rted, and is thus transmitted by inheritance to us. And here pious Christian hearts ought to consider the un-39 s|)eakable goodness of God that God did not immediately cast from himself into hell-fire this corrupt, perverted, sinful mass, but from it forms and makes human nature of the )rcseiit day, which is lamentably corrupted by sin, in order hat by his dear Son he may cleanse it from all sin, sanctify and save it. From this article now the distinction is indisputable and 40 clear. For Original Sin does not originate with God. God is not a creator or author of sin. Original Sin also is not a creature or work of God, but a work of the devil. If, now, there woidd be no diflPerence whatever between the 41 nature' or essence of our body and soul, which is corrupted by Original Sin, and Original Sin, by which the nature is cor- rupted, it would follow either that God, because he is the creator of this our nature, also created and made Original Sin, » 450 : 13. Paut II. ORIGINAL SIN. 54': w^hlcli woulJ also be liis work and creature; or, because sin is a work of tlie devil, that Satan would be the creator of this ur nature, soul and body, which must also be a work or crea- tion of Satan if, without any distinction, our corrupt nature should be rei^ardcd as sin itself; both of which are contrary to the article of our Christian faith. A^dieref(H'e, in order that 47 God's creation and work in man may be distinguished from the work of the devil, we say that it is God's creation that man has body and soul. Also that it is God's work that man can think, speak, do and work anything; for *' in him we live, and move, and have our being." But that the nature is cor- rupt, that its thoughts, words and works are wicked, is origin- ally a work of Satan, who, through sin, thus corrupted God's work in Adam, which from him is transmitted by inheritance to us. Secondly, in the article of lledemption, the Scriptures testify 43 can forcibly that God's Son assumed our human nature with- out sin, so that he was, in all things, sin excepted, made like us, his brethren, Heb. 2 : 14. Hence all the old orthodox teachers have maintained that Christ, according to his assumed humanity, is of one essence with us, his brethren ; for he has assumed a human nature, which in all respects (sin alone ex- cepted) is like our human nature in its essence and all essential attributes, and they have condemned the contrary doctrine as manifest heresy. If, now, there were no distinction between the nature or es-44 sence of corrupt man and Original Sin, it must follow that either Christ did not assume our nature, because he did not assume sin ; or that because lie assumed our nature he also assumed sin ; both of which are contrary to the Scriptures. But inasmuch as the Son of God assumed our nature, and not Original Sin, it is hence clear that human nature, ever since the fall, and Original Sin, are not one thing, but must be dis- tinguished. lliirdly, in the article of Sanctification, Scripture testifies 45 that God cleanses, washes and sanctifies men from sin (1 John 1 : 7), and that Christ saves his people from their sins (Matt. I : 21). Sin, therefore, cannot be man himself; for God, for Christ's sake, receives man into grace, but he remains hostile to sin to eternity. AVherefore that Original Sin is baptized in the name of the Holy Trinity, sanctified and saved,' and other such expressions, whereby we will not oifend sim])le-minded people, that are found in the writings of the recent Manichoeans, are unchristian and dreadful to hear. ' Christopher Irenseus and other followers of Flaciua taught thus. Sw Carpzov's Isagoge, 1170. 548 THE FORMULA OF CONCORD. Fourth!)/, in tlic article of the Ilosurrection, Scripture testifies 46 that it is precisely the substance of this our flesh, hnt without sin, which will rise again, and that in eternal life we will have and retain precisely this soul, but without sin. rn^ If, now, there were no difference whatever between our 47 corruj)t body and soul, and Original Sin, it would follow, contrary to this article of the Christian faith, that either this our flesh will not rise again at the last day, and that in eternal life we will not have body and soul of the present essence, but another substance (or another soul), because then we will be without sin, or that [at the last day] sin also will rise again, and, in eternal life, will be and remain in the elect. Hence it is clear that we must reject this doctrine [of the 48 Manichreans] (with all that depends upon it and follows from it), which asserts and teaches that Original Sin is the nature, substance, essence, body or soul itself of corruj)t man, so that between our corrupt nature, substance and essence, and Original Sin, there is no distinction whatever. For the chief articles of our Christian faith forcibly and emphatically testify why a dis- tinction should and must be maintained between man's nature or substance, which is corrupted by sin, and sin, whereby man is corrupted. For a simple statement of the doctrine and its 49 opposite, with respect to the main point involved in this con- troversy, this is sufficient in this place, where the subject is not argued at length, but only the principal points are treated, article by article. But with respect to terms and expressions, it is best and 50 surest to use and retain the form of sound words employed concerning this article in the Holy Scriptures and the above- mentioned books. Also to avoid strife about words, equivocal terms,' i. e. words 51 and expressions, which may be understood and used in several senses, should be carefully and distinctly explained, as when it is said : God creates the nature of men, where by the term " nature " the essence, body and soul of men are understood. But often the disposition or vicious quality is called its nature, as : " It is the nature of the serpent to bite and poison." Thus Luther says' that sin and to sin are the disposition and nature of the corrupt man. f-j^r Therefore Original Sin properly signifies the deep cor- 53 ruption of our nature, as it is described in the Smal- cald Articles.^ But sometimes we thereby understand the con- crete or the subject, /. e. man himself with body and soul, wherein sin is and inheres, on account of which man is cor- » Cf. Epitome, i. : 22. » Works, Walch'a Ed., v. : 776 ; xi. : 396 sq. » Part III., Art. i. : 3. Part II. ORIGINAL SIN. 54'J niptcd, infected witli poisr-n and sinfnl, as wl;cn Luther says:' " Thy birth, thy nature, thy entire essence is. sin," L e. sinful and unclean. Luther himself declares that l)y "natural sin," "personals] sin," " essential sin," ^ he means that not only words, thoughts and works are sin, but that the entire nature, person and essence of man is entirely corrupted [and is altogether depraved] by Original Sin. Moreover, as to the Latin terms "substance" and "accident," 5^ Ave are of tlie opinion that, in sermons to congregations of plain people, they should be avoided, Ix^cause such terms are unknown to ordinary men. But when learned men, in treating this sub- ject, employ them among themselves or with others to whom this word is uot unknown, as Eusel/ius, Ambrose and especially Augustine, and also still other eminent church-teachers, from the necessity of explaining this doctrine in opposition to the heretics, they regard them as constituting an "immediate divis- ■ ion," /. e. a division between which there is no mean, so that everything which there is must be either "substance," i. e. an independent essence, or "accident," i, c. an incidental matter which does not exist by itself essentially, but in another inde- j)endent essence, and can be distinguished therefrom; which division Cyril and Basil also use. And because, among others, it is also an indubitable, indis- 55 putable axiom in theology that every substance or self-exist- ing essence, so far as it is a substance, is either God himself or a work and creation of God; Augustine, in many writings against the Manichoeans, in common with all true teachers, has, after due consideration and with earnestness, rejected and con- demned the expression : Feccaium origlnis est substantia vcl na- tura, i. e. Original Sin is man's nature or substance. In con- formity with him, all the learned and intelligent also have al- ways maintained that what does not exist by itself, neither is a part of another self-existing essence, but exists, subject to change, in another thing, is not a substance, i. e. something self- existing, but an accident, i. e. something incidental. Thus Au- gustine is accustomed to speak constantly in this way : Original Sin is not the nature itself, but an accidens vitium in nntura, i.e. an incidental defect and damage in the nature. In this 56 way also, in our schools and churches, previous to this contro- versy, [learned] men spoke, according to the rules of logic, freely iHid without any suspicion [of heresy], and, on this ao- cQo count, were never censured either by Dr. Luther or any orthodox teacher of our pure, evangelical Church. rFor since it is the indisputable truth that everything that 57 ' See above, § 51. » Works, Walch'd E<1., xi. : 30G. Cf. v. : 685 m- 550 THE FORMULA OF CONCORD. there is, is either a substance or an accident, i. e. either a self- existing essence or something incidental in it, as has been just shown and proved by the testimony of the church-teachers, and no truly intelligent man has over doubted concerning this; if the question be asked whether Original Sin be a substance, i. e. such a thing as exists of itself, and not in another, or an acci- dent, i. e. sucli a thing as does not exist by itself, but in an- other, and cannot exist or be by itself, necessity constrains us, and no one can evade it, to confess directly and candidly that Original Sin is no substance, but an accident. Hence also the permanent peace of the Churcli of God with 58 respect to this controversy will never bo promcned, but the dis- sension will rather be strengthened and maintained, if the min- isters of the Church remain in doubt as to whether Original Siu be a substance or accident, and whether it be thus rightly and properly named. Hence if the churches and schools are to be relieved of this 59 scandalous and very mischievous controversy, it is necessary that each and every one be properly instructed concerning this matter. But if it be further asked as to what kind of an accident 6c Original Sin is, it is another question, and one to which no philosopher, no Paj)ist, no sophist, yea, no human reason, how- ever acute it may be, can give the right explanation, but all understanding and every explanation of it must be derived solely from the Holy Scriptures, which testify that Original Sin is an unspeakable evil, and such an entire corruption of human nature that in it and all its internal and external pow- ers nothing pure or good remains, but everything is entirely cor- rn-, rupt, so that, on account of Original Sin, man is in God's sight truly, spiritually dead, and, with all his powers, has died to that which is good.^ In this way, then, by the word "accident," Original Sin is6i not extenuated [namely] when it is explained according to [the analogy of] God's Word, after the uianner in which Dr. Lu- ther, in his Latin exposition of the third chapter of Genesis, has written with gi-cat earnestness against the extenuation of Original Sin ; but this word is emj)loyed only to designate the distinction between the work of God (which is our nature, not- withstanding that it is corrupt) and the work of the devil (which is sin), that inheres in God's work, and is a most profound and indescribable corruption of it. Therefore Luther also has employed in his treatment of this 6a subject the term "accident," as also the term "quality," and has not rejected them ; but likewise, with especial earnestness and ' Cf. U 10. 11. Part II. THE FREE WILL, OR HUMAN POWERS. 551 great zeal, he luis taken the greatest pains to explain and tc represent to each and every one what a horrible qnality and accident it is, whereby human nature is not merely polluted, but is so deeply corrupted that nothing pure or uncorrupt re- mains in it, a.s his words on Ps. 90 run : Sive igitur peccatura originis qualUatem sive viorhnm vocaverimus, profecto extre- mum malum est non solum pati aeternam iram et mortem, sed ne agnoscere quidem, qure pateris. That is : Whetiier we call Orig- inal Sin a quality or a disease, it is indeed the utmost evil not only to sutler the eternal wrath of God and eternal death, but also not to understand what we suffer. And again on Gen. 3: Qui isto veneno peccati originis a planbi pedis usque ad ver- ticem infecti sumus, siquidera in natura adhuc Integra accidere. That is: We are infected by the poison of Original Sin from the sole of the foot to the crown of the heatl, in;ismuch as this happened to us in a nature still perfect. CHAPTER II. Of the Free Will, or Human Powers. Since a dissent has occurred not only between the Papists i and us, but also even among some theologians of the Augsburg roo Confession, concerning the free will, we will first of all exactly show the points of the controversy. For since man, with respect to his free will, can be found 2 and considered in four distinct, dissimilar states, the question at present is not concerning his condition with regard to the same before the fall, or his ability since the fall, and before his conversion, in external tilings which pertain to tiiis temporal life ; also not concerning his ability in spiritual things after he \vcis> been regenerated and is controlled by God's Spirit ; or the sort of a free will he will have when he rises from the dead. But the principal question is only and alone as to the ability of tiie understanding and will of the unregenerate man in his con^'cr- sion and regeneration from his own powers surviving since the fall: Whether when the Word of God is preached, and the grace of God is offered, he can prej)are himself for grace, ac- cept the same, and assent thereto? This is the question upon which now for quite a number of years there has been a con- troversy among some theologians in tlie churches of the Augs- burg Confession. For the one sideMias held and taught that although man, 3 from his own powers, cannot fulfil God's commauil, or truly Parallel Passage?. — Augsburg Confession, xviii., xx. ; Apologv, xviii Snialcald Articles, Part III., Art. i. ; Epitome, ii. ' Called Pliilippista. 552 THE FORMULA OF CONCORD. trust, fear and love God, without tlie grace of the Holy Ghiv^t; nevertheless, before regeneration sufficient natural powers sur- vive for him to prei)are himself to a certain extent for grace, and to assent, although feebly ; yet, if the grace^ of the Holy Ghost were not added thereto, he could by this accomplish nothing, but must be vanquished in the struggle. On the other side, the ancient and modern enthusiasts^ have 4 taught that God, through his Spirit, converts men and leads them to the saving knowledge of Christ, without any means and instrument of the creature, i. e. without the external preaching and hearing of God's Word, Against both these parties the pure teachers of the Augsburg 5 Confession have taught and contended that by the fall of our first parents man was so corruj)ted that, in divine things per- taining to our conversion and the salvation of our souls, he is by nature blind when the Word of God is preached, and neither does nor can understand it, but regards it foolishness, roq and also does not of himself draw nigh to God, but is and remains an enemy of God, until by the power of the Holy Ghost, through the preached and heard Word, out of pure grace, without any co-operation of his own, he is converted, made be- lieving [presented with faith], regenerated and renewed. In order to explain this controversy in a Christian manner, 6 according to the guidance of God's Word, and by his grace to decide it, our doctrine, faith and confession are as follows: Namelv, that in spiritual and divine things the intellect, 7 heart and will of the unregenerate man cannot, in any way, by their own natural powers, understand, believe, accept, think, will, begin, elFect, do, 'vvork or con(;ur in working anything, but they are entirely dead to good, and corru[)t; so tliat in man's nature, since the tall, there is, before regeneration, not the least spark of spiritual power remaining still present, by which, of him- self, he can prepare himself for God's grace, or accept the offered grace, or, for and of himself, be capable of it, or apply or accommodate himself thereto, or, by his own powers, be able of himself, as of himself, to aid, do, work or concur in work- ing anything for his conversion, either entirely, or in half, or ineven the least or most inconsiderable part, but he is the ser- vant [and slave] of sin (John 8:34; Eph. 2:2, 2 Tim. 2: 26). Hence the natural free will, according to its perverted dis[)osition and nature, is strong and active only with respect to what is displeasing and contrary to God. This declaration and general reply to the chief question and 8 statement of the controversy presented in the introduction to thin article, the following arguments from God's Word confirm * Cf. Epitome, ii. : 13. Part II. THE FKEE WILL, OR HUMAN POWERS. 5.")3 and stron<,rtlien, and altliouiijh they are contrary to proud reason and ijhilosophv, vet we know that the wisdom of this perverted world is only foolishness before God, and that articles of faith should be jud,u-cd only tVoni God's Word, For, first, althougli man's reason or natural understanding 9 has still indeed a dim spark of die knowledge that there is a God, as also (Rom. 1 : 19 sqq.) of the doctrine of the Law; vet it is so ignorant, blind and perverted that when even the most able and learned men upon earth read or hear the Gospel of the Son of God and the promise of eternal salvation, they cannot, from their own powers, perceive, apprehend, understa'nd or believe and regard it true, but the more diligence and earnestness they employ in order to comprehend, with their reason, these spiritual things, the less they understand or be- lieve, and, before they become enlightened or taught of the Holv Ghost, they rcga'rd all this only as foolishness or fictions. (1 Cor, 2 : 14) : "The natural man receiveth not the things of i' the Spirit of God; for they are foolishness to him," (1 Cor. 1 : 21) : " For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God, by the foolishness of preaching, to save them that believe." (Eph, 4 : 17 sq.) : "They"'(/. e. those not born again of God's Spirit) "walk in the vanitv of their mind, having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart," (Matt. 13 : 11 sqq. [Luke 8 : 18]) : "They seeing, see not, and hearing, they hear not, neither do they understand ; but it is given unto vou to know the mysteries of the kingdom of heav- en," (Rom'. 3:11, 12): "There is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they arc all together become unprofitable ; there is none that doeth good, no, not one." So, too, the "Scriptures expressly call natural men, in sjnritual and divine things, darkness, (Eph, 5:8; Acts 26 : 18; John 1:5): "The light shineth in darkness" (i. e. in the dark, blind world, which does not know or regard God), "and the darkness cora[)rehendeth it not," Also the Scriptures teach that man in sins is not onlv weak and sick, but also entirely dead (Eph. 2:1,5; CoL 2 :'l3). As now a man who is physically dead cannot, of his own \ powers, prepare or adapt himself to obtain again temporal life; so the man who is spiritually dead in sins cannot, of his own strength, adapt or ap|)ly himself to the acquisition of spiritual and heaveidy righteousness and life, unless he be delivered and quickened by the Son of God from the death of sin,^ ' Cf, Epitome, ii. : 3. 554 THK FORMULA OF CONCORD. Therefore tlie Scriptures deny to the undorstandiug^ liearl 12 and will of the natural man all aptness, skill, capacity and ability in spiritual things, to think, to understand, begin, will, ^qi undertake, do, work or concur in w(;rking anything good and right, as of himself. (2 Cor. 3:5): " Not that we are sufficient of ourselves, to think anything, as of ourselves; but our sufficiency is of God." (Rom. 3:12): "They are alto- ireiher unproiitable." (John 8 : 37) : " 'Sly Word hath no place in vou." (Joiin 1:5): "The darkness comprehendeth " (or re- ri;ivetii) "not the light." (1 Cor. 2 : 14) : "The natural man perceiveth not " (or, as the Greek word properly signifies, taketii not, comprehendeth not, receiveth not) "the things of the Spirit," L e. he is not capable of spiritual things; "for they are foolishness unto him; neitiier can he know them." Much 13 less can he truly believe tiie Gospel, or assent thereto and re- gard it as truth. (Rom. 8:7): " The carnal mind," or that of the natural man, " is enmity against God ; for it is not subject to the Law of God, neither indeed can be." And, in a word, 14 that remains eternally true which the Son of God says (John 15:5): "Without me ye can do nothing." And Paul (Phil. 2 : 13): "It is God which worketh in you, both to will and to do of his good pleasure." This precious passage is very com- forting to all godly Christians, who feel and experience in their hearts a small spark or earnest longing for divine grace and eternal salvation ; for they know that God has kindled in their hearts this beginning of true godliness, and that he will further strengthen and help them in their great weakness to persevere in true faith unto the end. To this also all the prayers of the saints relate, in which they 15 pray that they may be taught, enlightened and sanctified of God, and thereby declare that those things which they ask of God they cannot have from their own natural powers ; as in Ps. 11'.), alone, David prays more tlian ten times that God may impart to him understanding, that lie may rigiitly receive and learn the divine doctrine. [Very manv] similar pravers are in tiie writings of Paul (Eph. 1:17; Col. 1:9; Phil. 1:9). These pravers and the testimonies concerning our ignorance and inal)i!ity have been written, not for the purpose of render- ing us idU; and remiss in reading, hearing and meditating upon God's Word, but first that from the lieart we should thank God that, through his Son, lie has delivered us from the dark- ness of ignorance and the captivity of sin and death, and, through baj)tisin and the Holy Ghost, has regenerated and ilhunined us. rQ9 And after God, through the Holy Ghost in ba]itism, iC has kindled and made a begimiing of the true knowledge of God and faith, we should pray him without intermission Part II. THE FREE WILL, OR HUMAN POWERS. 55^ that, through the same Spirit and liis grace, by means of tlie daily exercise of reading, and a[iplying to practice, God's Word, he may preserve in us faith and his heavenly gifts, strengthen us from day to day, and sui)port us to the end. For unless God himself be our school-teacher, vre can study and learn nothing that is acceptable to him and that is salutary to our- selves and others. Secondly, God's Word testifies that the understanding, heart 17 and ^vill of the natural, unregenerate man in divine tilings are not only turned entirely from God, but also turned antl per- verted against God to every evil. Also, that he is not only weak, feeble, impotent and dead to good, but also through Original Sin is so lamentably perverteerandi. That is: "I erred in this, that I held that the grace of God consists alone in that God, in the preach- ing of the truth, reveals his will; but that we consent to the preached Goipel is our own work, and stands within our own j)()wers." For St. Augustine also writes further: "I erred when I said that it stands within our own power to believe the Gospel and to will; but it is God's work to give to them that believe and will the power of working." This doctrine is founded upon God's Word, and conformable 28 to the Augsburg Confession and other writings above men- tioned, as the following testimonies i)rove. lu Article XX. the Confession says as follows: "Because 29 through faith the Ploly Ghost is given, the heart thus becomes (pialiiied for the doing of good works. For before, because it rqo 1:3 without the Holy Ghost, it is too weak, and besides is in the devil's power, who drives poor human nature into many sins." And a little afterward : "For without faith and Christ human nature and ability is much too weak to do good works." These passages clearly testify that the Augsburg Confession 3c pronounces the will of man in spiritual things as anything else than free, but says that he is the devil's captive ; how, then, from his own powers, is he to be able to turn himself to the Gospel or Christ? The Apology teaches of the free will thus: "We also say 31 that reason has, to a certain extent, a free will ; for in the things which are to be comprehended by the reason we have a free will."' And a little after: "For such hearts as are without the Holy Ghost are without the fear of God, without faith, svithout trust towards God they do not believe that God listens to them, that he forgives their sins, and helps them in neces- sities ; therefore they are godless. Now, ' a corrupt tree cannot 3a bring forth good fruit,' and ' without faith it is impo&sible to please God.' Therefore, although we concede that it is within our ability to perform such an outward work, nevertheless, we say that, in spiritual things, the free will and reason have no ability," etc.^ Here it is clearly seen that the Apology ascribes ' Apology, sviii. : 70. ' Ibid., xviii. : 72, 73. Part II. THE FREE WILL, OR HUMAN P0W1:rs. 559 no ability tu the will of man, either for beginning goud or for itself co-operating. In the Sinalcaid Articles the following errors concerning the 33 free will are also rejected : " That man has a free will to do good and omit evil,"^ etc. And shortly afterward the error is also rejected : " That it is not founded upon Scripture, tliat, for a good work, the Holy Ghost, with his grace, is necessary."* It is further maintained in the Sinalcald Articles :is follows : 34 "And this re[)entance, in Christians, continues until death, be- ciiuse through the entire life it contends with sin remaining in the flesh, as Paul (Rom. 7 : 23) shows that he wars with the Law in his members, etc. ; and this, not by his own i)owers, but by the gift of the Holy Ghost, that follows the remission cq-, of sins. This gift daily cleanses and purges the remain- ing sins, and works so as to render man pure and holy."-' These words say nothing whatever of our will, or that it also 35 of itself works in regenerate men, but ascribe it to the gift of the Holy Giiost, wiiich cleanses man and makes him daily more godly and holy, and thus our own powers are entirely excluded therefrom. In the Large Catechism of Dr. Luther it is written thus : 36 ''And I also am a part and member of the same, a [)articipant and joint owner of all tiie good it possesses, brouglit to it and incorporated into it by the Holy Ghost, in tliat I have heard and continue to hear the Word of God, which is the means of entrance. For formerly, before we had attained to this, we were of the devil, knowing nothing oi' G(xl and of Christ. Thus, until the last day, the Holy Ghost abides with the holy 37 congregation or Christian people. By means of this congrega- tion he brings us to Christ and teaches, and preaches to us the Word, whereby he works and pnjmotes sanctitication, causing [this community] daily to grow and become strong in the faith and the fruits of tiie Spirit, which he produces." In these words the Catechism mentions not a word concern- 38 ing our free will or co-operation, l)ut refers everytiiing to the Holy Ghost, viz. that, through the office of the ministry, he brings us into the Church of God, wherein he sanctifies us, and so provides that we daily grow in faith and good works. And although the regenerate, even in this life, advance so 3c far that they will what is good, and love it, and even do good and grow in it, nevertheless this (as above quoted) is not of our ■will and ability, but the Holy Ghost, as Paul hinjself S{)eaks concerning tiiis, works " to will and to do" (Phil. 2 : lo). As also in Eph. 2 : 10 he ascribes this work to God alone, when he says : " For we are his workmanship, created in Christ Jesus ' Pai t III., Art. i. : V. » Ibid., i 10. » Part III,, Art. iii. : 40 560 THE FORMULA OF CONCORD. unto good works, wlilch God hath before ordained that we should walk therein." rqn in the Small Catechism of Dr. Luther it is tlm- \\rit-4o ten: "I believe that I cannot by my own reason or strength believe in Jesus Christ, ray Lord, or come to him ; but the Holy Ghost has called me through the Gospel, enlight- ened me by his i^\^ts, and sanctified and preserved me in the true faith ; in like manner as he calls, gathers, enlightens and -anctifies the whole Christian Church on earth, and preserves it J in union with Jesus Christ in the true faith," etc. And in the explanation of the second petition of the Lord's 41 Prayer the following words occur: "When is this effected? When our Heavenly Father gives us his Holy Spirit, so that bv his grace we believe his holy Word and live a godly life," etc. These passages declare that, from our own powers, we cannot 43 come to Christ, but God must give us his Holy Gliost, by whom we are enlightened, sanctified, and thus brought to Christ through faith, and upheld in him ; and no mention is made of our will or co-operation. To this we will add a passage in which Dr. Luther expresses 43 himself, together with a solemn declaration added thereto, that he intends to persevere in this doctrine unto the end, in his Large Confession concerning the Ploly Supper: " Hereby I reject and condemn, as nothing but error all dogmas which extol our free will; as they directly conflict with this help and grace of our Saviour, Jesus Christ. For since, out of Christ, death and sin are our lords, and the devil our god and prince, there can be nc power or might, no wisdom or understanding, in us, whereby we can qualify ourselves for, or strive after righteousness and life; but we are evidently the blinded and imprisoned ones of sin and the devil, to do and to think what pleases him and is con- trary to God and his commandments." Li these words Dr. Luther of godly and holy memory as- 4 cribes no power whatever to our free will to qualify itself for righteousness or strive after it, but says that man is blinded and held captive, to do only the devil's will and that which is con- trary to God the Lord. Therefore here there is no co-opei'ation of our will in the conversion of man, and man must be drawn and rqq be born anew of God; otherwise the thought of turning one's self to the Holy Gospel for the purpose of accepting it cannot arise in our hearts. Of this matter Dr. Luther also wrote in his book De Servo Arbitrio, i. e. Of the Captive Will of Man, in 0])position to Erasmus, and well and thoroughly elucidated and supported this position, and afterward in his magniticent exposition of the book of Genesis, especially of chapter 26, he repeated and explained it. He has there also in Part II. THE FREE WILL, OR HILVIAN POWERS. 561 the best and most careful way guarded against all^ misunder- standing and perversion, his opinion and understanding of some other peculiar disputations introduced incidentally by Erasmus, as Of Absolute Necessity, etc. ; to which we also hereby appeal, and we recommend it to others. On this account the doctrine is incorrect by which it is as- 45 serted that the unregenerate man has still sufficient power to desire to receive the Gospel and to be comforted by it, and that thus the natural human will co-operates in a manner in conver- ■;ion. For such an erroneous opinion is contrary to the holy, divine Scriptures, the Christian Augsburg Confession, its Apol- tgy, the Smalcald Articles, the Large and the Small Catechisms t.f'Luther, and other writings of this excellent highly [divinely] i'lumined theologian. This doctrine concerning the inability and wickedness of our 46 natural free will, and concerning our conversion and regenera- tion, viz. that it is a work of God alone and not of our pow- ers, is impiously abused both by enthusiasts and by Epicureans ; a ad by their speeches many persons have become disorderly and irregular, and in all the Christian exercises of prayer, reading aiKUlevout meditation have become idle and indolent, as they sav that, because from their own natural powers they are un- able to convert themselves to God, they will always strive with all their might against God, or wait until God violently con- vert them against'' their will; or because they can do nothing in these si)iritual things, but everything is of the operation alone of God the Holy Ghost, they will neither hear nor read the Word nor use the '.-aerament, but wait until God, without means, infuses from heaven his gifts, so that they can truly, in themselves, feel and perceive that God has converted them. _ Other desponding hearts [oiu- godly doctrine concernmg47 ° the free will not being rightly understood] might perhaps fall into hard thoughts and perilous doubt as whether God have elected them, and through the Holy Ghost will work also in them his gifts, especially when they are sensible of no strong, burning faith and sincere obedience, but only weakness, fear and miserv. For this reason we will now relate still further Irora G0CIS4S Word how man is converted to God, how and through what means (narnelv, tlirough the oral Word and the holy Sacra- ments) the FIolv Ghost is efficacious in us, and is willing to work and liestow, in our hearts, true repentance, faith and new . spiritual power and ability for good, and how we should act ourselves towards these means, and [how] use them. It is not God's will that any one should perish, but that 49 all men should be converted to him and be saved eternally. fFz. 3:3. 11): "As I live, I have no pleasure in the death 71 562 THE FORMULA OF CONCOED. of the wicked; but that tlie wicked turn from his way and live." (John 3: 16): "For God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish, but have everlasting life." Therefore God, out of his immense goodness and mercy, 54 causes his divine eternal Law and his wonderful plan con- cerning our redemption, namely, the holy, only saving Gos- pel of his dear Son, our only Saviour and Redeemer, to be publicly proclaimed; and by this [preaching] collects for him- self from the human race an eternal Church, and works in the hearts of men true repentance and knowledge of sins, and true faith in the Son of God, Jesus Chri.st. And by this means, and in no other way, namely, through his holy AVord, when it is heard as preached or is read, antl the holy Sacra- ments when they are used according to the Word, God desires to call men to eternal salvation, to draw them to himself, and to convert, regenerate and sanctify them.' (1 Cor, 1 : 21) : 51 " For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God, by the foolishness of preaching, to save them that believe." (Acts 10 : 5, 6) :• Peter " shall tell thee what thou oughtest to do." (Rom. 10 : 17) : " Faith com- eth by hearing, and hearing by tlie Word of God." (John 17 : gQ. 17, 20) : ^' Sanctify them by thy truth ; thy Word is truth," etc. "Neither pray I for these alone; but for them also which shall believe on me through their word." Therefore the eternal Father calls down from heaven, concerning his dear Son, and concerning all who, in his name, preach repentance and forgiveness of sins: "Hear ye him" (Matt. 17:5). This preaching [of God's Word] all who wish to be saved 52 ought to hear. For the preaching and hearing of God's Word are instruments of the Holy Ghost, by, with and through which he desires to work efficaciously, and to convert men to God, and to work in them both to will and to do. This Word man can externally hear and read, even though 53 he be not yet converted to God and regenerate; for in these external things, as above said, man, even since the fall, ha.s, to a certain, extent, a free will, so that he can go to church and hear or not hear the sermon. Through this means, namely, the preaching and hearing of 54 his Word, God works, and breaks our hearts, and draws man, =0 that through the preaching of the Law he sees his sins and God's wrath, and experiences in his heart true terrors, repent- ance and sorrow [contrition], and, tii rough the preaching and consideration of the holy Gospel concerning the gracious for- ^ ? 52 ; Apology, vii. : 36 ; Smalcald Articles, Part III., Art. viii. : 3 sqq. , S(»l. Dec. xi. : 76. 77. PARxn. THE FREE WILL, OR HUMAN TOWERS. 563 giveness of sins In Christ, a spark of faith is kindled in him, which accepts the fori^iveness of sins for Christ's sake, and comforts itself with the promise of the Gospel, and thus the Holv Ghost (who works all this) is given to the heart (Gal. 4:6). Although now both, viz. the planting and watering of the 55 preacher, and the running and willing of the hearer, wouhl be to no purpose, and no conversion would follow, if the power and efficacy of the Holy Ghost were not added thereto, who, through the Word preached and heard, enlightens and converts the hearts, so that men believe this Word, and assent thereto; nevertheless neither preacher nor hearer should doubt this grace and efficacy of the Holy Ghost, but should be certain, if the Word of God is preached purely and clearly, according to the command and will of God, and men listen attentively and earnestly, and meditate upon it, that God is certainly present with his grace, and grants, as ha.s been said, what man can nnn othcrwise from his own powers neither accept nor give. For concerning the presence, operation and gifts of the 56 Holy Ghost we should not and cannot always judge from sense, i. e. as to how and when they are experienced in tJie heart; but because they are often covered and occur in great weakness, we should be certain, from and according to the promise, that preaching and hearing the Word of God is [truly] an office and work of the Ploiy Ghost, whereby he is certiiinlv efficacious and works in our hearts (2 Cor. 2 : 14 sqq.) [3 : 5 sqq.]. But if a man will not hear preaching or read God's Word, 57 but despises the Word and Church of God, and thus dies and perishes iu his sins, he neither can console himself with God's eternal election nor obtain his mercy ; for Christ, in whom we are chosen, offers to all men his grace in Word and holy sacraments, and wishes earnestly that the Word be heard, and has promised that where two or three are gathered together in his name, and are occupied with his holy Word, he will be in their midst. But where such a man despises the instrument of the Holv : Ghost, and will not hear, no injustice befalls him if the Holy Ghost ; and will, yet not an understanding with respect to divine things, or a will to will something "-ood and salntary. Yet he can do nothing whatever for his conver- sion (as has also been said [frequently] above), and is in this respect much worse than a stone and block ; for he resists tlie Word and will of God, until God awakens him from the death of sin, enlightens and renews him. nno And although God does not force man to become godly 6« (for those who always resist the Holy Ghost and persist- ently oj)pose the known truth, as Stephen says of the hardened Jews (Acts 7 : 51), will not be converted), yet God the Lord draws the man whom he wishes to convert, and draws him, too, in such a way that his understanding, in place of darkened, be- comes enlightened, and his will, in place of perverse, becomes obedient. And the Scriptures call tliis "creating a new heart" (Ps. 51 : 10). For this reason it cannot be correctly said that man, before 6i his conversion, has a certain modus ageiidi, namely, a way of working in divine things something good and salutary. For inasmucii as man, before his conversion, is dead in sins (Eph. 2 : 5), there can be in him no power to work anything good in divine things, and therefore he has also no modus agendi, or way of working in divine things. But when a declaration is made 63 concerning this matter as to how God works in man, God has nevertheless a modus agendi, or way of working in a man, as in a rational creature, quite different from his way of working in another creature that is irrational, or in a stone and block. Nevertheless to man, before hLs conversion, a modus ageudi, or any way of working something good in s[iiritual things, cannot be ascribed. But \vhen man is converted, and is thus enlightened, and his 63 will is renewed, man (so far as he is regenerate or is a new man) wills what is good, and "delights in the Law of God after the inward man " (Rom. 7 : 22), and henceforth does good to such an extent and as long as he is impelled by God's Spirit, as Paul says (Rom. 8:14): " For as many as are led by the Spirit of God, tliey are the sons of God." And this impulse of the 64 Poly Ghost is not a coactio or coercion, but the converted man does good spontaneously, as David says (Ps. 110:4): "Thy people shall be willing in the day of thy power." And never- theless that [the strife of the flesh and spirit] also remains in the regenerate, of which St. Paul wrote (Rom. 7 : 22 sq.) : " For I delight in the Law of God after the inward man : but I see another law in ray members, warring against the law of my mind, antl bringing me into captivity to the law of sin which is in my members." Also '' v^. 25) : " So then with m\ Part II. THE FREE WILL, OR HUMAN POWERS. 565 mind I myself serve tlie Law of God ; but with the flesh the law of sin.'' Also (Gal. 5 : 17) : " For the flesh lusteth against the spirit, and the spirit against the flesh; and these are con- op^ trary the one to the other; so that ye cannot do the things that ye would." From this, then, it follows that as soon as the Holy Ghost, 65 as has been said, through the Word and holy Sacraments, has begun in us this his work of regeneration and renewal, it is ; ertain that, through the power of the Holy Ghost, we can and should co-operate, although still in great weakness. But this does not occur from our fleshly natural powers, but from the new powei-s and gifts whicli the Holy Ghost has begun in us in conversion, as St. Paul expressly and earnestly exhorts that " as workei-s together" we " receive not the grace of God in vain" (2 Cor. 6 : 1). This, then, is nothing else, and should thus6d be understood, than that the convertecl man docs good to such an extent and so long as God, by his Holy Spirit, rules, guides and leai sed volentem trahit; tantum ve/it;, et Dens prceoccurrit, and also the expression of the schohistics [and Papists], Hoviinis voluntas in conversione non est otiose, sed agit aliquid, i. e. " God draws, ' Epitome, ii. : 14. * Ibid., ii. : 15. Pabt II. THE FREE WILL, OR ILL MAN POWERS. 569 but he draws the willing," and " In conversion the will of man n.^a i-"^ "'^t idle, but etrecLs something," (expressions which have been introduced for confirming tlio natural free will in man's conversion, against the d(K'trine concerning God's grace), from the explanation heretofore presented it is manifest that they are not in harmony with the form of sound doctrine, but are contrary to it, and therefore when we speak of conversion lo God should be avoided. For the conversion of our corrupt will, which is nothing else 87 dian a rcsusc-itation of it from spiritual death, is only and alone a work of G()<1, just as also the resuscitation in the resur- rection of the body should be ascribed to God alone, as has been above fully set forth and proved by manifest testimonies of Ploly Scripture. I^uc how in conversion, through the drawing of the Holy 83 Ghost, God changes stubborn and unwilling into willing men, and that after such conversion, in the ilaily exercise of repent- ance, the regenerate will of man is not idle, but also co-operates in all the deeds of the Holy Ghost, which he works through us, has already been sufficiently explained above. So also when Luther says^ that with respect to his conver-89 sion man is purely passive, i. e. does nothing whatever thereto, i)ut only suffers what God works in him, his meaning is not that conversion occurs without the preaching and hearing of God's Word; his meaning also is not that in conversion no new emotion is awakened in us by the Holy Ghost, and no spiritual operation begun ; but he means that man of himself, or from his natural powers, cannot contribute anything or help to his conversion, and that conversion is not only in part, but ;dtogether an operation, gift and present and work of the Holy Ghost alone, who accom])lislies and effects it, by his virtue and power, through the Word, in the understanding, will and heart of man, tanquam in suhjccto patiente, i. e. where man does or works nothing, but only suffers. Not as a statue is cut in a stone or a seal impressed into wax, which knows nothing of it, and also perceives and wills nothing of it, but in the way which is above narrated and explained. „./> Because also the youth in the schools have been greatly 9c perplexed by the doctrine of the three efficient causes- cou- (iurring in the conversion to God of the un regenerate man, as to the manner in which they, namely, the Word of God preached and heard, the Holy Ghost and the will of man con- cur; it is again manifest from the explanation above presented ^ Cf. Epitome, ii. : IS. ' Melanchthon in Lo(n Tkeologici (1535), PfefBnger, Strigel and others Cf. Epit., ii. : 19. 72 570 THE FORMULA OF CONCORD. that conversion to God is a work of God the Holy Ghost alone, who is the true master-workman that alone workij this in us, for wliich he uses the preaching and hearing of his Holy Word as his ordinary [and lawful] means and instrument. But the understanding and will of the um-cgenerate man are nothing else than the subjectuvi convericiuhvm., i. p. that which is to be converted, as the understanding and will of a spirittially dead man, in whom the Holy Ghost works conversion and renewal, for which work the will of the man who is to be converted does nothing, but only h'ts God work in him, until he is regenerate; and then also by the Holy Ghost he works [co- opei-ates] in other succeeding good works that which is pleas- ing to God, in the way and to the extent fully set forth above. CHAPTER IH. Of the Righteousxess of Faith before God. The third dissent has arisen among some theologians of the i Augsburg Confession concerning the righteousness of Christ or of faith, which, out of grace, is imputed by God, through faith, to poor sinners for righteousness. For one side has contended that the righteousness of faith, 2 which the apostle calls the righteousness of God, is God's es- sential righteousness, which is Christ himself as the true, nat- ural and essential Son of God, who, by faith, dwells in the elect and impels them to do right, and who thus is their righteous- ness, compared with which righteousness the sins of all men are as a drop of water compared with the great ocean. On the contrary, others have held and taught that Christ is 3 our righteousness, alone according to his human nature. o-,^ In opposition to both these sides, it is unanimously 4 taught by the otiier teachers of the Augsburg Confession that Chi*ist is our righteousness, not alone according to his di- vine nature, nor also alone according to his human nature, but according to both natures, who as God and man has, through his complete obedience, redeemed, justified and saved us from our sins; that therefore the righteousness of faith is the for- giveness of sins, reconciliation with God, and our acceptance as God's children on a{!count of the obedience only of Christ, which alone through faith, out of pure grace, is imputed for righteousness to all true believers, and on account of it they are absolved from all their unrighteousness. Besides this [controversy] there are on account of the In- 5 terim [by occasion of the formula of the Interim or of Inter- religion], and otherwise, still other disputes caused and excited Parallel Passages. — Augsburg Confession, iv., vi., xii., xx. ; Apology iv. ; Saiiilcald Articles, Part II., Art. i. ; Part III., xiii. ; Epitome, iii. PaktU. the EIGIITEOUSxNESS of faith BEl^ORE GOD. 571 concerning the article Of Justification, which will hereafter be explained'^in the antithesis, /. e. in the enumeration^ of those errors which are contrary to the pure doctrine in this article. This article concerning Justification by Faith (as the Apol- 6 ogy savs') is the chief in the entire Christian doctrine, without '.v'hich'no poor conscience has anv firm consolation, or can know aright the riches of the grace of Christ, as Dr. Luther also has wrftten : " If only this article remain in view pure, the Chris- tian Church also remains pure, and is harmonious and without all sects; but if it do not remain pure, it is not possible to resist anv error or fanatical spirit" (Tom. 5, Jena Ed., p. 159). And 7 concerning this article Paul esi)ecially says that "a little leaven leaveneth'the whole lump." Therefore, in this article_ he em- phasizes with so much zeal and earnestness the exclusive par- ticles, or the words wherebv the works of men are excluded (namely, "without Law," "without works," "out of grace" [" freelv," Rom. 3 : 28 ; 4:5; Eph. 2 : 8, 9]), in order to^ indi- cate how highly necessary it is that in this article,_by_the side of the presentation of the pure doctrine, the antithesis, t. e. all con- trarv do2:mas, by this means be separated, exposed and rejected. ThereTo re, in-order that this dissent may be explained in a 8 Christian way according to God's Word, and, by his grace, be settled, our doctrine, faith and confession are as follows : Concerning the righteousness of faith before God we 9 ° unanimously believe,^ teach and confess, according to the comprehensive summary of our faith and confession above pre- sented, viz. that a poor sinful man is justified before God, i. e. absolved and declared free and exempt from all his sins, and from the sentence of well-deserved condemnation, and adopted into sonship and heirship of eternal life, without any merit or worth of his own, also without all preceding, present or subse- quent works, out of pure grace, alone because of the sole merit, complete obedience, bitter suffering, death and resurrection of our Lord Christ, whose obedience is reckoned to us for right- eousness. These treasures are offered us by the Holy Ghost in the ic promise of the holy Gospel; and faith alone is the only means whereby we lay hold upon, accept and apply and appro- priate them to ourselves. This faith is a gift of God, whereby i > we apprehend aright Christ our Redeemer in the Word of the Gospel, and trust in him, that for the sake of_ his obedience alone, out of grace, we have the forgiveness of sins, and before God the Father are regarded godly and righteous, and are eternally saved. Therefore the expressions of Paul, that we are 12 "justified by faith " (Rom. 3 : 28), or that " faith is counted for ' Ch. ii.. art. iv. : 2. 572 THE FORMULA OF CONCORD. righteoasiiGss * (Rom. 4 : 5), and that we arc " made righteous by the obeJicuce of one" (Rom. 5 : 19), or that "by th(^ right- eousness of one justilicatiou of faith came to all men " (Rom. 5 : 18), are regarded and received as equivalents. For faith 13 justifies, nut because it is so good a wjrk and so fair a virtue, but because, in the promise of the Gospel, it lays hold of and accepts the merit of Christ; for if we are to be justified thereby, this must be applied and appropriated by faith. Therefore the righteousness which, out of pure grace, is im- 14 puted to faith or the believer, is the obedience, suffering and res- urrection of Christ, by which he has made satisfaction for us to the Law, and paid the price of our sins. For since Christ is not 15 alone man, but God and man in one undivided person, he was as little subject to the Law, because he is the Lord of the Law, as, in his own person, to suifering and death. Therefure his obedience not only in suffering and dying, but also that he in our stead was voluntarily subject to the Law, and fulfilled it by his obediciK'C, is imputed to us for righteousness, so that, on ac- count of this complete obedience, which by deed and by suffer- oiq ing, in life and in death, he rendered his heavenly Father for us, God forgives our sins, regards us godly and right- eous, and eternally saves us. This righteousness is offered us it by the Holy Ghost through the Gospel and in the sacraments, and is applied, apprt)priated and received through faith, whence believers have reconciliation with God, forgiveness of sins, the grace of God, sonship and heirship of eternal life. Accordingly, the witvd jusiifij here means to declare righteous 17 and free from sins, and, for the sake of Christ's righteousness, which is imputed by God to faith (Phil. 3 : 9), to absolve one from their eternal punishment. For this use and understand ing of this word is common in the PL)ly Scriptures of the Ola and the New Testament. (Prov. 17 : 15): "He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord." (Isa. 5 : 23) : " Woe unto them which justify the wicked for reward, and take away the right- eousness of the righteous from him !" (Rom. 8 : 33) : " W'iio shall lay anything to the charge of God's elect? It is God that justifieth," i. e. absolves from sins, and declares exempt. But because sometimes the word " regeneration " is employed iS for the word "justification," it is necessary that this word be properly explained, in order that tlie i-enewal which follows the justification of faith may not be confounded with the justifica- tion of faith, but they may be properly distinguished from one another. For, in the first place, the word " regenei'ation " is employed \q so as to comprise at the same time the forgiveness of sins alone for Christ's sake, and the succeeding renewal which the Ploly PartII. the righteousness of faith J5EF0RE GOD 575 (jrhost works in those who are justiHcd by faith. Again, it is restricted to the remission of sins and adoi)tion as sons of G( d. And in this latter sense tiie word is nuich and often used in tiie Apology, where it is written: "Justification is regenera- tion,"' although St. Paul has fixed a distinction between these words (Tit. 3:5): " He saved us by the wa-h relies neitiier upon contrition nor upon love or other virtues, but alone upon Christ, and in him upon his com- plete obedience, whereby for us he has fulfilled the Law, which [obedien(;e] is iin[)uted to believers for righteousness. It is also neither contrition nor love or any other virtue, but 31 faith alone, which is the sole means and instrument whereby we can receive and accejit the grace of God, the merit of Christ, and the forgiveness of sins, which are offered us in the promise of the Gospel. «.- It is also correctly said that believers who through faith 3a in Christ arc justified, in this life have first the imputed righteousness of faith, and afterwards also the incipient right- eousness of the new obedience or good works. But these two must not be confounded or inserted at the same time into the article of justification by faith before God. For since this in- cipient righteousness or renewal is incomplete and imperfect in us in this life because of the flesh, the person cannot stand therewith and thereby before God's tribunal, but before God's tribunal only the rightc^ousness of the obedi'-nco, suffering and death of Christ, which is imputed to faith, can stand, namely, that only for the sake of this obedience the person (even after his renewal, when he has already many good works and is in the best life) is pleasing and acceptable to God, and is received into adoption and heirship of eternal life. Here l^elongs also what St. Paul writes (Rom. 4 : 3), that 33 Abraham was justified before God alone through faith, for the sake of the Mediator, without the co-operatjon of his works, not only when he was first converted from idolatry and had no good works, but also when he was afterwards renewed by the Holv Ghost, and adorned with many excellent good works (Gen. 15:6; Heb. 1 1 : 8). And Paul "puts the following (jues- 576 THE FORMULA OF CON' CORD. tion (Rom. 4 : 1 sqq.) : In wliat, tlnMi, did the rigliteousness, for everlasting life, of Abraham before Goas love with it, by which it is formed] ; or that tiie presence of works with faith is necessary if man is to be justified there- by before God ; or that the presence of good works in the article of justification, or for justification, is needful ; likewise that the good works are a cause without which man cannot be justified, and that they are not excluded from the article of justification by the exclusive particles, as when St. Paul says : " Without works," etc. For faith makes righteous alone in that, as a means and instrument, it lays hold of and accepts, in the promise of the Gospel, the grace of God and the merit of Christ. Let this suffice, according to the |)lan of this document, as a 44 compendious setting forth of the doctrine of justification by faith, which is treated more at length in the above-mentioned vritings. From these, the antitheses also, i. e. the false con- trary dogmas, ai'c easily understood, namely, that in addition to the errors recounted above, the following and the like, which conflict with the explanation now published, must be censured, exposed and rejected, as when it is taught: l.'That our love or good works are merit or cause, either 45 entirely or even in part, of justification before God. 2. Or that by good works man must render himself worthy 46 and fit that the merit of Christ be imparted to him. 3. Or that our formal righteousness before God is our iuher-47 lit newness or love, i. e. that our real righteousness before God nni is the love or renewal which the Holy Ghost works in us. and is in us. 4. Or that the righteousness of faith before God consists of 48 two parts, namely, the gracious forgiveness of sins, and then, secondly, also renewal or sanctification. 5. That faith justifies only initially, or partially, or prima- 49 rily, and that our newness or love justifies even before God, either completively or secondarily. I Apology, cli. iii. : 129. » Ibid., ^ 125, 130. • Errors 2-5 charged both against the Papists and the subscribers to the Aacsbur^ and Leipsic Interims. Part 11. THE RIGHTEOUSNESS OF FAITH BEFORE GOD. 579 6.' Also that believers are justified before God, or are right- 5c edus before God, at the same time both by imputation and by beii-inning, or partly by the imputation of Christ's righteous- ness, and partly by the beginning of new obedieuee. 7. Also that the application of tlie promise of grace occurs 51 l>oth by faith of the heart and confession of the mouth, and by Other virtues. That is : Faith alone makes righteous, for the r-ason that righteousness by faith is begun in us, or that in justification faith has the pre-eminence; nevertheless, the re- newal and love belong also to our rigiiteousness before God, yet in such a way that it is not the chief cause of our righteous- ness, but that our righteousness before God is not entire and complete without such love and renewal. Also that believers are justified and righteous before God, at the same time, by the imputed righteousness of Christ and the incipient new obe- dience, or in part by the imputation of Christ's righteousness and in part by the incipient new obedience. Also that the promise of grace is appropriated by us, by faith in the heart, and confession which is made with the mouth, and by other virtues. It is also incorrect to teach that man must be saved in some 52 other way, or through something else, than as he is justified be- fore God; so that while we are justified before God by faith alone, without works, yet without works it is impossible to be saved or obtain salvation.^ This is false, for the reason that it is directly contrary to the 53 declaration of Paul (Rom. 4:6): " The blessedness of the man unto whom God imputeth righteousness without works." And the basis of Paul's argument is that we obtain salvation just in the same way as righteousness ; yea, that precisely by this means, when we are justified i)y faith, we receive adoption and heir- ship of eternal life and salvation ; and, on this account, Paul employs and emphasizes the exclusive particles, i. e. those words ,vhereby works and our own merits are entirely excludeil, name- 22 ly, " out of grace," " without works," as forcibly in the article concerning salvation as in the article concerning righteousness. Likewise also the disputation^ concerning tlie indwelling in 54 us of the essential righteousness of God must be correctly ex- plained. For although, by faith, in the elect, who are justified by Christ and reconciled with God, God the Father, Son and Holy Ghost, who is eternal and essential righteousness, dwells (for'all Christians are temples of God the Father, Son and Holy Ghost, who also impels them to do right) ; yet this indwelling ' For Errors G, 7, see Epitome, iii. : 21, 22. * Cf. Epitome, iv. : 7. » Of OsianJer. 580 THE FORMULA OF CONCORD. of God is not the righteousness of faith, of which St, Paul treats and wiiich he calls the righteousness of God, for the sake of which we are declared righteous before God; but it follows the preceding righteousness of faith, which is nothing else than the forgiveness of sins and the gracious acceptance of the poor sinner, alone for the sake of Christ's obedience and merit. Therefore, since in our churches it is acknowledged [estab- 55 ixshed beyond controversy] among the theologians of the Augs- burg Confession that all our righteousness is to be sought out- side of ourselves and the merits, works, virtues and worthiness of all men, and rests alone upon Christ the Lord ; yet it is well to consider in what respect Christ is called, in this matter of justification, our righteousness, namely, that our righteousness rests not upon one or the other nature, but upon the entire per- son of Christ, who as God and man is our riy-hteousness in his sole, entire and complete obedience. For even though Christ had been conceived without sin by 56 the Holy Ghost, and thus been born, and in his human nature alone would have fulfilled all righteousness, and yet would have not been true and eternal God, this obedience and suffer- ing of his human nature could not have been imputed to us for righteousness. As also, if the Son of God had not become man the divine nature alone could not have been our right- eousness. Therefore we believe, teach and confess that the en- tire obedience of the entire person of Christ, which he has ren- dered the Father for us, even to his most ignominious death upon the cross, is imputed for righteousness. For the human nature alone, without the divine, could neither by obedience nor suffering render satisfaction to eternal almighty God for the sins of all the world; and the divinity alone without the humanity could not mediate between God and us. nyo But because, as above mentioned, the obedience is [not 57 only of one nature, but] of the entire person, it is a com- plete satisfaction and expiation for the human race, whereby the eternal, immutiible righteousness of God, revealed in the Law, is satisfied, and is thus our righteousness, which avails before God and is revealed in the Gospel, and upon which faith be- fore God relies, which God imputes to faith, as it is written (Rora. 5:19): " For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous." (1 John 1:7): " The blood of Jesus Christ, the Son of God, cleanseth us from all sins." Also: "The just shall live by his faith " (Hab. 2 : 4 [Rom. 1 : 17]). Thus neither the divine nor the human nature of Christ is 5I of itself imputed for righteousness, but only the obedience of the person who is at the same time God and man. And faith thus regards the peiaon of Christ, who was made subject to the partil the righteousness of faith before god. 5S1 Law for us, bore our sins, and in his going to the Father offered to his Heavenly Father for us poor sinners his entire, complete obedience, from his holy birth even unto death, and who has thereby covered all our disobedience which inheres in our nature, and its thoughts, words and works, so that it is not imputed to us for condemnation, but out of pure grace, alone for Christ's sake, is pardoned and forgiven, Tiieref >re we reject and unanimously condemn, besides the 59 above-mentioned, also the following and all similar errors, as contrary to God's Word, the do' trine of the prophets and apos- tles, and our Christian faith : 1.' ^yheu it is taught that Christ is our righteousness before 60 God, alone according to his divine nature. 2. That Christ is our riGfhtoousness, alone accordincr to his 61 human nature. 3. That in the expressions of the prophets and apostles, when 62 the righteousness of faith is spoken of, the words "justify" and " be justified" do not signify to declare free from sins and ob- tain the forgiveness of sins, but in deed and truth to be made righteous, because of love infused by tiie Holy Ghost, virtues and the works following thence. nQA 4. That faith looks not only to the obedience of Christ, 63 but to his divine nature, as it dwells and works in us, and that by this indwelling our sins are covered before God. 5. That faith is such a trust in the obedience of Christ as can 64 be and remain in a man who has no genuine repentance, in whom also no love follows, but he persists in sins against con- science. 6. That not God, but only the gifts of God, dwell in the be- 65 liever. These errors and the like, one and all, we unanimously reject 66 as contrary to the clear Word of God, and, by God's grace, we abide firmly and constantly in the doctrine of the righteousness of faith before God, as in the Augsburg Confession and the Apology which follows it is presented, developed and proved from God's Word. Con(.'erning what besides is needful for the real explanation 6; of this sublime and chief article of justification before God, upon which rests the salvation of our souls, we will direct every one to the excellent and magnificent exposition bv Dr. Luther of the Epistle of St. Paul to the Galatians, and for the sake of brevity to it we hereby refer. ^ For Errors 1-6, aee notes on Epitome, iii. : 13 sqq. ^82 THE P'ORMULA OF CONCORD CHAPTER IV. Of Good Works. A DISAGREEMENT has Occurred among the theologit.ns of the i Augsburg Confession also concerning good works. For a part are accustomed to spealc in the following words and manner: " Good works are necessary for salvation ;" " It is impossible to be saved without good works ;" " No one can be saved without good works;" becaiLse by the rightly believing good works are required as fruits of faith, and faith without love is dead, although such love is no cxiuse of salvation. But the other side, on the contrary, have contended that 2 good works are indeed necessary; not for salvation, but for other reasons; and that, on this account, the preceding proposi- tions or expressions used (as they are not in accord with the one form of sound doctrine and with the Word, and have been always and are still set over against our Christian faith by the Papists, in which we confess " that faith alone justifies and saves") are not to be tolerated in the Church, in order that the merit of Christ our Saviour be not diminished, and the promise of salvation may be and remain firm and certain to believers. In this controversy also the following controverted proposi- 3 tion or expression was introduced by some few,* viz. " that good works are injurious to salvation." It has also been dis- puted by some that good works are not " necessary," but are 'Voluntary" [free and spontaneous], because they are not ex- torted by fear and the penalty of the I^aw, but are to be done from a voluntary s})irit and a joyful heart. On the contrary, the other side" contend " that good works are necessary." This latter controversy was originally introduced with respect 4 to the words " necessity " and " liberty," because especially the word "necessity" signifies not only the eternal, immutable order according to which all men are indebted and obliged to obey God, but also sometimes a coercion, whereby the Law forces men to gooti works. But afterwards there was a disputation not alone concerning 5 the words, but, in the most violent manner, the doctrine itself was called into question, and it was contended that the new obedience in the regenerate, in accordance with the above-men- tioned divine order, is not necessary,'^ In order to explain this disagreement in a Christian way and 6 Parai^lel Passages. — Augsburg Confession, vi., xx. ; Apology (iii.), xx. Smalcald Articles, Part. III., Art. xiii.; Epitome, vi. * Am.sdorf, especially. * John Agricola. Cf. notes on Epitome, in loco ' Thus, the Antinomians. Part II. GOOD WORKS. 583 according to the guidance of God's Word, oar doctrine, faitli and confession are as follows : First, there is no controversy among our theologians concern- 7 ing the follcnving points in this article, namely : that it is God's will, regulation and command that believers should walk in good works; and that truly good works are n(^t those which every one, with a good intention, himself contrives, or which are done according 1:o human ordinances, but those which God himself has prescribed and commanded in his Word. Also, tiiat truly good works are done, not from our own natural pow- ers, but when bv faith the person is reconciled with God and renewed bv the'lloly Ghost, or (as Paul says) " created anew in Christ Jesus to good" works" (Eph. 2 : 10). There is also no controversy as to how and for what 3 °^° reason the good works of believers, although, in tliis flesh, they are impure and ineomplete, please God and are acceptable, namely, for the sake of the Lord Christ, by faith, because the person is acce[)table to God. For the works which pertain to the maintenance of external discipline, which are done also by the unbelieving and unconverted, and required of them, al- though commendable before the world, and besides rewarded by &d in this world with temporal possessions ;^ yet, because thev do not proceed from true faith, are in God's sight sins, i. e. stained with sin, and are regarded by God as sins and im- pure on account of the corrupt nature and because the person is not reconciled with God. For " a corrupt tree cannot bring forth good fruit" (Matt. 7 : 18), as also it is written (Rom. 14 : 23) : " For whatsoever is not of faith is sin." For the person must first be accepted of God, and that alone for the sake of Christ, if the works of that person are to please him. Therefore, of works that are truly good and well pleasing 9 to God, which God will reward in this world and the world to come, taith must be the mother and source ; and on this^ account they are correctlv called by St. Paul " fruits of faith," as also "of the Spirit."' For, as Luther writes in the introduction of i St. Paul's Epistle to the Romans : " Thus faith is a divine work in us, that changes us, of God regenerates us, and puts to death the old Adam, makes us entirely different men in heart, spmt, mind and all powers, and confers the Ploly Ghost. Oh, it is a livinir, efficacious, active thing tliat we have in taith, so that it is impossible for it not to do good without intermission. It also 11 does not ask whether good works are to be done ; but before the question is asked it has wrought them, and is always busy. But he who does not produce such works is a faithless man, and crropes and looks about after faith and good works, and know-s neither what faith nor what good works are, yet mean- while babbles and prates, in many words, concerning faith and 534 THE FORMULA OF CONCORD. good works. Justifying faith is a living, firm trust in God'a grace, so certain that a man would die a thousand times for it [rather than suffer this trust to be wrested from him]. Andia this trust and knowledge of divine grace renders him joyful, gQ'T fearless and cheerful with respect to God and all creatures, which joy and cheerfulness the Holy Ghost works though faith ; and on account of this, man becomes ready and cheerful to do good to every one and to suffer everything for love and ])raise to God, who has conferred this grace. Therefore it is impossible to separate works from faith, yea, just as impossible as for heat and light to be separated from fire." But since there is no controversy on this point^ among our 13 theologians, we will not treat it here at greater length, but only make a simple and plain statement of the controverted points. And first as to the necessity or voluntariness of good works, 14 it is manifest that in the x\.ugsburg Confession and its Apology the following expressions are often used and repeated: that good works are necessary, which also should necessarily follow faith and reconciliation, also, that we necessarily should do and must do the good works which God has ce with what is right, be settled in our churches that the aforesaid modes of speech should not be taught, defended or excused, but be rejected from our churches and repudiated as false and incorrect, and as expressions which, being renewed by the Interim, originated in times of persecution, when there oqn was especial need of a clear, correct confession against all sorts of corruptions and adulterations of the article of Jus- tification, and were drawn [again] into disputation. Thirdly, since also it is disputed whether good works pre- 3c sei've salvation, or whether they be needful for preserving faith, righteousness and salvation, and upon this much that is of great imj)ortance depends ; for " he tliat shall endure unto the end, the same sliall be saved" (Matt. 24 : 13) ; also (Ileb. 3 : 6, 14): " We are made partakers of Christ, if we hold fast the . beginning of our confidence steadfast unto the end ;" we must declare precisely how righteousness and salvation are to be maintained in us, lest it be again lost. And therefore the false Epicurean delusion is to be earnestly 31 Part II. GOOD WORKS. 687 censured and rejected, by which some imagine that faith and the righteousness and salvation received can be hjst througii no sins or wicked deeds, even though wilful and intentional, but that even if a Christian without fear and shame indulge his wicked lusts, resist the Holy Ghost, and intentionally acquiesce in sins against conscience, yet that he none the less retains faith, God's grace, righteousness and salvation.^ Against this pernicious dehisiop the following true, ininui- 32 ^able, divine threats and severe punishments and admonitions to Christians \vhses and the Law, against the impenitent. For the Gospel and Christ were never provided and given to us in order to terrify and condemn, but ' Cf. Smalcald Articles, Part III., Art. ii. : 3. » John 16:8. » Isa. 28 : 21. Cf. Apology, xii. : 51. 692 THE FORMULA OF CONCORD. to comfort and cheer those wlio are terrified and timid." And 13 again, "Christ says (John 16 : 8): 'The Holy Ghost will re- prove the world of sin ;' which cannot happen except through the explanation of the Law" (Jena Ed., vol. ii., p. 455). So, too, the Smalcald Articles say : " The New Testament 14 maintains and urges the office of the Law, which reveals sins and God's wrath ; but to this office it immediately adds the »romise of grace through the Gospel."^ , And the Apology says: "To a true and salutary repentance 15 Jie preaching of the Law is not sufficient, hut the Gospel should be added thereto.""^ Therefore the two doctrines belong to- gether, and should also be urged by the side of each other, but in a definite order and with a proper distinction ; and the An- tinomians or assailants of the Law are justly condemned, who abolish the preaching of the Law from the Church, and wish sins to be reproved, and repentance and sorrow to be taught, not from the Law, but from the Gospel. But in order that every one may see that in the dissent of 16 which we are treating we conceal nothing, but present the mat- ter to the eyes of the Christian reader plainly and clearly : We unanimously believe, teach and confess that the Law is 17 properly a divine doctrine, wherein the true, immutable will of God is revealed as to how man ought to be, in his nature, thoughts, words and works, in order to be pleasing and accept- able to God ; and it threatens its transgressors with God's wrath and temporal and eternal punishment. For as Luther writes against the Antinomians : " Everything that re])roves 007 sin is and belongs to the Law, whose peculiar office it is to reprove sin and to lead to the knowledge of sins (Rom. 3 : 20 ; 7:7);" and as unbelief is the root and spring of all reprehensible sins, the Law reproves unbelief also. But it is likewise true that the Law with its doctrine is illus- 18 trated and explained by the Gospel ; and nevertheless it remains the peculiar office of the Law to reprove sins and teach con- 'cruing good works. In this manner the Law reproves unbelief if the "Word of 19 God be not believed. Since now the Gospel, which alone pecu- liarly teaches and commands to believe In Ciirist, is God's Wora, tiie Ploly Ghost, through the office of tiie Law, also reproves , unbelief, i. e. that sinners do not believe iu Christ, although it is the Gospel alone which peculiarly teaches concerning saving faith in Christ. But the Gospel is properly a doctrine which teaches (as man 2c does not observe the Law of God, but transgresses it, and his corrupt nature, thoughts, words and works conflict therewith. Part III.. Art. iii. : 1, 4. ' Ibid., chap, (iii.) : 139. PartIL the law and THE GOSPEL. 59.1 and for this reason he is sul)jcct to God's wratli, deatli, all temporal calamities and the punisluncnt of hell-fire) what man should believe, that with God he may obtain fors^iveness of sins, viz. that the Son of God, our Lord Christ, lias taken upon him- self and borne the curse of the Law, has expiated and settled for all our sins, throui^h whom alone we again enter into favor with God, obtain by faith forgiveness of sins, are exempted from death and all the punishments of sins, and are eternally saved. For everything that comforts, that offers the favor and grace 21 of God to transgressors of the Law, is and is properly clieve and confess, viz. that even 24 to the end of the world they should be diligently inculcated in the Church of God, although with j)roper distinction, in order that, througli the preaching of the Law and its threats in the ministry of the New Testament, the hearts of impenitent men may be terrified, and be brought to a knowledge of their sins and to repentance; but not in such a way that they inwardly despair and doubt, but that (since "the Law is a schoolmaster unto Christ, that we might be justified by faith" (Gal. 3 : 24), and thus points and leads us not from Christ, but to Christ, g29 who " is the end of the Law," Rom. 10 : 4), they be on 25 the other hand comforted and strengthened by the preach- ing of the holy Gospel concerning Christ our Lord, viz. that to those who believe the Gospel, God, through Christ, forgives all their sins, adopts them for his sake as children, and out of pure grace, without any merit on their part, justifies and saves them, but nevertheless not in such a way that they abuse and sin against the grape of God. Paul (2 Cor. 3 : 7 sqq.) thor-26 oughly and forcibly shows this distinction between the Law and the Gospel. Therefore, in order that the two doctrines, viz. that of the 27 Law and that of the Gospel, be not mingled and confounded with one another, and to the one that be ascribed which belongs to the other, whereby the merit and benefits of Christ are ob- scured and the Gospel made again a doctrine of the Law, as has occurred in the Papacy, and thus Christians be deprived of the true comfort which in the Gospel they have against the terrors of the Law, and the door be again opened in the Church of God to the Papacy ; the true and proper distinction between the Law and the Gospel must with all diligence be inculcated and preserved, and whatever gives occasion for con- fusion between the Law and the Gospel, i. e. whereby the two doctrines, Law and Gospel, may be confounded and mingled into one doctrine, should be diligently avoided. It is on this account dangerous and wrong to convert the Gospel, i)rop(!]-ly so called as distinguished from the Law, into a preaching of repentance or reproof [a preaching of repentance, reproving sin].' For otherwise, if understood in a general sense of the whole doctrine, as the Apology also sometimes says, the Gospel is a preaching of repentance and forgiveness of sins.^ But close by the Apology also shows tliat the Gospel is properly ' Cf. Formula of Concord, Epitome, v. : 11. * Ibid., i 1. Part 11. THE THIRD USE OF THE DIVINE LAW. 595 the promise of tlic forgiveness of sins, and of justification through Christ; but tliat the Law is a doctrine which reproves sins and condemns. CHAPTER VL Of the Third Use of the Divine Law. Since the Law of God is useful, not only that thereby, ex- i ternal discipline and decency be maintained against wild, dis- r,Af. obcdienl men ; 2, likewise, that through it men be brought to a knowletlge of their sins; 3, but even when they have been born anew by the Spirit of God and converted to the Lord, and thus the veil of Moses has been removed from them, thev live and walk in the Law; a dissension has occurred be- tween some few theologians concerning this last use of the Law. For the one side' taught and maintained that the regenerate 2 should not learn the new obedience, or in -what good works thev ought to walk, from the Law; neither is this doctrine to be urged thence, because they have been liberated by the Son of God, have become the temples of his Spirit, and therefore are free, .-o that, just as the sun of itself without any constraint fulfils its course, so also they of themselves, by the prompting and impulse of the Holy Ghost, do what God requires of them. The other side taught, on the contrary : Although the truly be- 3 lieving are really moved by God's Spirit, and thus, according to the inner man, do God's will from a free spirit; yet the Holv Ghost uses with them the written law for instruction, whe'rebv even the trulv believing may learn to serve God, not accordinir to their own thoughts, but according to his written Law and Word, which are a sure rule and standard of a godly life and walk, directed according to the eternal and immutable will of God. For the explanation and final settlement of this dissent wei unanimously believe, teach and confess that although the truly believing and truly converted to God and justified Christians are liberated and made free from the curse of the I^aw ; yet that thev should daily exercise themselves in the Law of the Lord, as' it is written (Ps. 1:2; 119:1): " Blessed is the man whose delight is in the Law of the Lord ; and in his Law doth he meditate day and night." For the Law is a mirror, in which the will of God and what pleases him are exactly rep- resented, so that it should be constantly held forth to believers and be diligently urged upon them without intermission. Parallel Passagis. — Epit., vi. ; Smalcald Articles, Part III., Art. iii. :36; Sol. Dec, ii : 63 sqq. * See Epitome, vi. : 1. 596 THE FORMULA OF CONCORD. For although "the Law is not made for a righteous man," 5 as the apostle testifies (1 Tim. 1 : 9), " but for tlie unrighteous'" yet this is not to be understood so absolutely as that the justified s] ould live without law. For the Law of God is written in their heart, and to the first man immediately after his creation a law also was given, according to which he should have acted. But the meaning of St. Paul is that the Law cannot burden g^ with its curse those who through Christ are reconciled to God, and need not vex with its coercion the regenerate, be- cause, after the inner man, they have pleasure in God's Law.* And indeed, if the believing and elect children of Godt would be completely renewed by the indwelling Spirit in this life, so that in their nature and all its powers they would be entirely free from sin, they would need no law, and so also no impeller, but what they are in duty bound to do according to God's will they would do of themselves, and altogether vol- untarily, without any instruction, admonition, solicitation or urging of the Law; just as the sun, the moon and all the con- stellations of heaven have of themselves, unobstructed, their regular course, without admonition, solicitation, urging, force or necessity, according to the arrangement of God which God once gave them, yea, just as the holy angels render an entirely voluntary obedience. But since in this life believers have not been renewed per- 7 fectly or completely, completive vel consummatlve [as the an- cients say], (for although their sins are covered by the perfect obedience of Christ, so that they are not imputed to believers for condemnation, and also, through the Holy Ghost, the mor- tification of the old Adam and the renewal in the spirit of their mind is begun), nevertheless the old Adam always clings to them in their nature and all its internal and external pow- ers. Of this the apostle has written (Rom. 7 : 18 sqq.) : "l8 know that in me [that is, in my flesh] dwelleth no good thing." And again : "For that which I do, I allow not; for what I would, that do I not ; but what I hate, that do I." Again : " I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin." Also (Gal. 5:17): "The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other : so that ye cannot do the things that ye 'would." Therefore, because of these lusts of fhe flesh, the truly be- 9 lieving, elect and regenerate children of God require not only the daily instruction and admonition, warning and threatening of the Law, but also frequently reproofs, whereby they are roused [the old man is shaken from them] and follow the * Rom. 7 : 22, Pabt II. THE THIRD USE OF THE DIVINE LAW. 597 Spirit of God, as it is written (Ps. 119 : 71) : "It is good for 1110 that I have been afflicted, that I miglit learn thy statutes." And again (1 Cor. 9 : 27): " I keep under my body and bring it into subjection ; lest that, by any means, when I have preached to others, I mvself siiould be a ciistiiway." And again (Hob. 12:8):" But if "ye be witliout chastisement, where- of all are partakers, then are ye ktstards and not sons;" a.s Dr. Luther in more words li;ts fufly explained in the summer part of the Church Postils, on the' Epistle for the Nineteenth Sun- dav after Trinity. But we must also separately exi)lain what with rasi)ect to lo the new obedience of believers the Gospel does, atfords and works, and what iierein, so far as concerns the good works of believers, is the office of the Law. For the Law savs indeed that it is God's will and cora-ii uuuid that we should walk in a new life, but it does not give the power and faculty so that we can begin and do it; but the Holv Ghost, who is given and received, not through the Law, but'thr.ugh the preaching of the Gospel (Gal. 3 : 14), renews the heart. Afterwards the Holy Ghost employs the Law, so iz that from it he teaches the regenerate, and in the Ten Com- mandments points out and shows them " what is the good and acceptable will of God" (Rom. 12:2), in what good works "God hath before ordained that they should walk" (Eph. 2: 10). He exhorts them thereto, and when, because of the flesh in them, thev are idk^, negligent and rebellious, he reproves them on that account through the Law, so that he carries on both offices together ; he slays and makes alive, he leads to hell and briuf^s up again. For 'his office is not only to console, but also to reprove, a*s it is written : " When the Holy Ghost is come, he will reprove the world " (under which also is the old Adam) "of sin, and of righteousness and of judgment." But sin is 13 evervthing that is contrary to God's Law. And St. Paul says : 14 "All Scripture given by' inspiration of God is profitable for doctrine, for reproof," etc., and to reprove is the peculiar office of the Law. Therefore fis often as believers stumble they are reproved by the Holy Ghost from the Law, and by the same Spirit are a'gain comforted and consoled with the preaching of liie Holv Gospel. But i'n order that, so far as possible, all misunderstanding iv mav be avoided, and the distinction between the works of the La'w and those of the Spirit be properly taught and preserved, it is to be noted with especial diligence that when the sub- ject of good works which are in accordance with God's Law (fur otherwis'e they are not good works) is treate«^'e'eiE~ttnd impure, are accept- able, through Christ, to God, b^e^i^e theKdo, not by coercion of the Law, but by renewing ofv^ie Ploly Ghost, voluntarily and spontaneously from tKeir h>e;irts, what is plea.sing to God, so far as they have been born^anew according to the inner man: althouo-h neverthefess iihW maintain a constant strusrjjle against the old Adam. n^:- For the old Adam, as^Mi intractable, pugnacious ass, is 24 still a part of them, whrch is to be coerced to the obedience of Christ, not only by the doctrine, admonition, force and threat- ening of the Law, but also oftentimes by the club of punish- ments and troubles, until the sinful flesh is entirely put off, and man is perfectly renewed in the resurrection, where he needs no longer either the preaching of the Law or its threat- enings and reproofs, as also no longer the Gospel ; as these be- long to this [mortal and] imperfect life. But as they will 25 behold God face to face, so, through the power of the indwell- ing Si)irit of God, will they do the will of God [the heavenly Father] witii unmiiigled joy, voluntarily, unconstrained, with- out any hindrance, with entire purity and perfection, and will eternally rejoice in him. At-cordingly, we reject and condemn as an error pernicious 26 and prejudicial to Christian diseipliiu^, as also to true piety, the teaching tiiat the Law, in the above-mentioned way and degree, should not be urged upon Christians and those truly 600 THE FOR:\rULA OF CONCORD. believing, but only upon the unbelieving, not Christian, and impenitent. CHAPTER VIL Of the Holy Supper. Although perhaps, according to the opinion of some, the i exposition of this article should not be inserted into this docu- ment, wherein it has been our intention to explain the articles which have been drawn into controversy among the theologians of tlie Augsburg Confession (from which the Sacramentarians almost in the beginning, when the Confession was first com- posed and presented to the Emperor at Augsburg in 1530, en- tirely withdrew and separated, and presented their own Con- fession^), yet, alas! as we have still some theologians and others who glory in the Augsburg Confession, wlio in the last few years no longer secretly, but partly publicly, have given their assent in this article to the Sacramentarians, and against their own conscience have wished violently to cite and pervert the Augsburg Confession as in entire harmony in this article with the doctrine of the Sacramentarians ; we neither can nor should forbear in this document to give testimony in accordance with nAo our confession of divine truth, and to repeat the true sense and proper understanding, with reference to this article, of the Word of Christ and of the Augsburg Confession, and [for we recognize it to be our duty] so far as in us lies, by God's help, to preserve it [this pure doctrine] also to posterity, and to faithfully warn our hearers, together witii other godly Christians, against this pernicious error, which is entirely con- trary to the divine Word and the Augsburg Confession, and has been frequently condemned. Statement of the Conteoversy. TTie Chief Conflict between our Doctrine and thai of the Sacra- mmiarians in this Article. Although some Sacramentarians strive to speak and to employ 2 words the very nearest the Augsburg Confession and the form and mode of these churches, and confess that in the Holy Sup[)er the body of Christ is truly received by believei-s,^ yet if they be forced to declare their meaning pro}ierly, sincerely and clearly, they all unanimously explain themselves thus, viz. that the true essential body and blood of Christ is as far from Parallel Passages. — Augsburg Confession, x. ; Apology, x. ; Smalcakl Ar- ticles, Part III., Art. vi.; Small Catechism, Part V.; Large Catechism, Part V, 499; Epitome, vii. See Epitome, vii. : 1. * The words of Calvin and Beza. Part II. THE LORD'S SUPPKR. 601 tlie consecrated bread and wine in tlie Holy Supper as the hiixlicst lieaven is distant from the eartii. For their own words run thus: Abcssc Christi corpus et sanguinem a signis tanto intervaUo dicinms, quaiito abest terra ab altissiinis coeh's. That Is: " We say that tlie body and blood of Christ are as far from the signs as the earth is distant from the liighest heaven." Thoreforc, tliey understand this presence of the body of Christ.-; not as here u|)on earth, but oidy witii respect to faith [when they sj)ealc of the presence of the body and blood of Christ in .he Supjjcr, they do not mean that they are present ipon earth, except with n-speet to faith], /. e. that our faith, reminded an<; excited by the visible signs, as by the preaciied Word, elcN'ates itself antl rises up above all heavens, and there receives and enjoys the body of Christ, which is present there in heaven, yea, Christ himself, together with all his benefits, in a true and essential, but nevertheless onli/ spiritual, manner. For [they thinic that] lus the bread and wine are here upon earth and not in heaven, so the body of Christ is now in heaven and not u[)on earth, and on this account nothing else is received by the mouth in the Holy Supper but bread and wine. In the iirst place, they' have alleged that the Lord's Supper 4 is only an external sign, whereby Christians may be known, n^^ and that therein nothing else is otfered but mere bread and wine (which are bare signs [symbols] of the absent body of Christ). Since this would not stand the test, they have confessed that the Lord Christ is truly present in his Supper, namelv bv the communicatlo idlomatum,^ i. e. alone according to his divine nature, but not with his body and blood. Afterwards, when they were forced by Christ's words to 5 confess that the body of Christ is present in the Su[)per, they still understood and declared it in no other way than spirit- ually, that is, through faith to partake of his power, efficacy and benefits [than that they believed the presence only spiritual, i. e. that Christ only makes us partakers of his power, efficacy and benefits], because [they say] through the Spirit of Christ, who is everywhere, our botlies, in which the Spirit of Christ dwells here upon earth, are united with the body of Christy which is in heaven. Thus through these grand, plausible words many great men 6 were deceived when they proclaimed and boasted that they were of no other opinion than that the Lord Christ is present in his Holy Supper tridy, essentially, and as one alive; but they understand this alone according to his divine nature, and * Zwingli and his adherents. ' By which to the entire person that which belongs to one nature u ascribed. Cf. Sol. Dec, viii. : 3G. 76 602 THE FORMULA OF CONCORD. not of his body and blood, which are now in heaven, and no- where else [for they think CDncerning these that they are only in heaven, etc.], and that he gives us with the bread and wine his true body and l)lood to eat, that we may partake of them spiritually through faith, but not bodily with tlie mouth. For they understand the words of the Supper: "Eat, this; is mv body," not properly, as they sound, according to the letter, but as figurative expressions; thus, that "eating" the body of Christ means nothing else than "believing," and that " body " is equivalent to " symbol," i. e. a sign or figure of the body of Christ, whicii is not in the Supper on earth, but alone in heaven. The word is they interpret sacramentally, or in a significative manner, in order that no one may regard the thing so joined with the signs, that the flesii also of Christ is now present on earth in an invisible and incomprehensible manner. That is: "The body of Christ is united with the bread sacra- 8 mentally, or significatively, so that believing, godly Christians as surely partake spiritually of the body of Christ, which is above in heaven, as with the mouth they eat the bread." But f,^r^ that the body of Christ is present here upon earth in the Supper essentially although invisibly and incomprehen- sibly, and is received orally, with the consecrated bread, even by hypocrites or those who are Christians only in appearance [by np.me], this they are accustomed to execrate and condemn as a horrible blasphemy. • On the other hand, it is taught in the Augsburg Confession 9 from God's Word concerning the Lord's Supper, thus: "That the true body and blood of Christ are truly present in the Holy Supper under the form of bread and wine, and are there com- municated and received, and the contrary doctrine is rejected " (namely, that of the Sacramentarians, wlio at the same time at Augsburg presented their own Confession,' that the body of Christ, because he has ascended to heaven, is not truly and es- sentially present here upon earth in the sacrament [which denied the true and substantial presence of the body and blood of Christ in the sacrament of the Supper administered on earth, on this account, viz. because Christ had ascended into heaven]. For this opinion is clearly expressed in Luther's Small Cate- ic cl'ism in the following words : " The sacrament of the altar is the true body and blood of our Lord Jesus Christ under the bread and wine, given unto us Christians to eat and to drink, as it was instituted by Christ himself." Still more clearly in i: the Apology is this not only declared, but also established by the passage from Paul (1 Cor. 10; 16), and by the testimony of Cyril, in the following words: "The tenth article has been * The Tetrapolitan. Part IT. THE LORD'S SUPPER 603 received [aj^proved], in wliicli we confess that in the Lord's Supper the body and blood of Clirist are truly and substantially present, and are truly offered with the visible elements, bread and wine, to those who receive the sacrament. For since Paul savs: 'The bread wiiich we break is the communion of the body of Clirist,' etc., it would follow, if the body of Chiist were not, but only the Holy Ghost were truly present, that tlie bread is not a communion of the body, but of the Spirit of Christ. Thus we know that not only the Romish, but also the Greek Church, has taught the bodily presence of Christ in the II. .Iv Supper."' And testimony is al.-o produced from Cyril thac' Christ also dwells bodily in us in the Holy Supper by the communication of his flesh." Afterwards, when those wiio at Aug-burg delivered their Con- 12 fession concerning this article seemed to be willing to approve the Confession of our churches, the following Formula Concor- dkv-^ i. e. articles of Christian agreement between the Saxon theologians and those of Upper Germany, was composed and signed at Wittenberg in the year 1536, by Dr. ]Martin Luther and other theologians on both sides : " We have heard how Mr. Martin Bucer explained his own 13 opinion, and that of other preachers who came with him from the cities, concerning the holy sacrament of the body and blood of Chri.st, viz. as follows:* " They confess, according to the words of IreniEus, that in 14 this sacrament there are two things, a heavenly and an earthly. Therefore they hold and teach that, with the bread and wine, the bodv and blood of Christ are truly and essentially present, offered and received. And although they believe in no trans- substantiation, i. e. an essential transformation of the bread and wine into the body and blood of Christ, and also do not hold that the body and blood of Christ are included locally, i. e. with respect to space, in the bread, or are otherwise perma- nentlv united therewith apart from the use of the sacrament; yet thcv concede that through the sacramental union the bread IS the body of Christ, etc. [that when the bread is offered the bodv of Christ is at the same time present, and is truly ten- dered]. For apart from use, if the bread be laid by and pre- 15 served in a pyx, or be carried about and exhibited in proces- sions, as occurs in tiie Papacy, they do not hold that the body of Christ is present. " Secondly, they hold that the institution of this sacrament 16 made by Christ is efficacious in Christendom [the Church], and ' Apology, X. : 54 sq. * Ibid., x. : 55. * The Wittenberg Concordia, written by Melanchthon. * See Corpus Reformatorum, iii. : 75. 604 THE FORMULA OF CONCORU that it does not depend upon the worthiness or nnworthiness of the minister wlio offers the sacrament or of tlie one who re- ceives i-t. Therefore, as St. Paul says, that even the unworthy partake of the sacrament,* they hold that also to the unworthy the body and blood of Christ are truly offered, and the un- worthy truly receive them, where the institution and command of the Lord Christ are observed. But such persons receive them to condemnation,^ as St. Paul says ; f )r they abuse tlie holy sacrament, because they receive it without true repentance find without faith. For it was instituted for this purpose, viz. that it might testify that to them the grace and benefits of Christ are there applied, and that they are incorporated into Christ and are washed by his blood, who there truly repent and comfort themselves by faith in Christ." prrj In the following year, when the chief theologians of i; the Augsburg Confession assembled from all Germany at Smalcald, and deliberated as to what to present in the Council concerning this doctrine of the Church, by common consent the Smalcald Articles were composed by Dr. Luther, and were signed by all the theologians, collectively and individually, in which the true and proper opinion is clearly expressed in short, plain words, which agree most accurately with the words of Christ, and every door and mode of escape for the Sacrament- arians was closed. For they had interpreted to their advantage i8 [perverted] the Formula of Concord, i. e. the above-mentioned articles of union, framed the {)receding year, so that it should be understood that the body of Christ is offered with the bread in no other way than as it is offered, together with all his benefits, by the Word of the Gospel, and that by the sacrament- 15 al union nothing else than the spiritual presence of the Lord Christ by faith is meant. These articles, therefore, declare: " The bread and wine in the Holy Supper are the true body and blood of Jesus Christ, which are tendered and received, not only by the godly, but also by godless Christians "' [those who lave nothing Christian except the name]. Dr. Luther has also more amply expounded and confirmed 2c this opinion from God's Word in the Large Catechism,* where it is written : " What is therefore the Sacrament of the Altar? Answer: It is the true body and blood of our Lord Jesus Christ, in and under the bread and wine, which we Christians are commanded by the Word of Christ to eat and to drink." And shortly 21 after : " It is the Word, I say, which makes and distinguishes this sacrament, so that it is not mere bread and wine, but is, and • 1 Cor. 11 : 27. » Ibid.. 11 : 29. » Smalcald Articles, Part III., Art. vi • Part v., 6. 8 10-14 ; 499 sqq. Part IT. THE LORD'S SUPPER, 605 is pioperly called the body and blood of Christ." Again : 23 " \Vitli this Word you can stren<^then your conscience and suv : If a hundred thousand devils, together with all fanatics, raise I he objection, How can bread and wine be the body and blood of Christ? I know that all spirits and scholars together are not as wise as is the Divine Majesty in his little finger. For here stands the Word of Christ: 'Take, eat; this is my body. Drink ye all of this; this is the new testiiinent in my blood/ etc. Here we abide, and would like to see those l('ssed Seed from Isaac was given him (althou^'h it a[)p('ared to his reason impossible), he gave God the honor (»f truth, and most confidently con- cluded and Ix'lieved that God could do what he promiseerfect comparison, my sight penetrates air, light or water, and does not occupy or make room ; as a sound or tone penetrates air or water or board and wall, and is in them, and also does not occupy or make room ; likewise, as light and heat pene- trate air, water, glass, crystal, and the like, and is in them, and also does not make or occupy room ; and much more of the like [many comparisons of this matter could be adduced]. This mode he useil when he rose from the closed [and sealed] sepulchre, and j)assed through the closed door [to his disciples], and in the bread and wine in the Holy Supper, and, as it is believed, when he was born of his mother [the most holy Virgin Mary]. "Thirdly, the divine, heavenly mode, since he is one person loi with God, according to which, of course, all creatures must be far more jienetrable and present to him than they are accord- ing to the second mode. For if, according to that second mode, he can be so in and with creatures that they do not feel, toucli, circumscribe or comprehend him, how much more won- derfully is he in all creatures according to this sublime third mode, so that they neither circumscribe nor comprehend him, but rather that he has them present before himself, and cir- cums(;ribes and com{)rehends them ! For you must place this nnn uiodc of tlic prcsciicc of Clirist, as he is one person with God, as far beyond creatures as God is beyond them ; and again as deep and near to all creatures as God is in, and near them. For he is one inseparable person with God ; where God is there must he also be, or our faith is false. But who will say 10: 620 THE FORMULA OF CONCORD. or think how this occurs? "We know indeed that it is so^ that he is in God beyond all creatures, and is one person with God, but how it occurs we do not know ; this [mystery] is above nature and reason, even above the reason of all the angels in heaven ; it is understood only by God. Because, therefore, it is unknown to us, and yet is true, we should not deny his words before we know how to prove to a certainty that the body of Christ can by no means be where God is, and that this mode of being [presence] is false. This the fanatics ought to prove ; but we challenge them to do so. " I'hat God indeed has and knows still more modes in which ici Christ's body is anywhere, I will not herewith deny; but I would indicate what awkward and stupid men our fanatics are, that they concede to the body of Christ no more than the first, comprehensible way ; although they cannot even prove the same, that it conflicts with our meaning. For I in no way will deny that the power of God is able to effect so much as that a body should at the same time be in a number of places, even in a bodily, comprehensible way. For who will prove that this is impossible with God? Who has seen an end to his power? Tiie fanatics think indeed that God cannot effect it,^ but who will believe their thoughts? Whereby will they confirm such thoughts?" From these words of Dr. Luther it is also clear in what 104 sense the word spiritual is employed in our churches with ref- erence to this matter. For to the Sacramentarians this word (spiritual) means nothing else than the spiritual communion, when through faith those truly believing are in the spirit in- corporated into Christ, the Lord, and become true spiritual members of his body. «-^ But when this word spiritual is employed in regard to 105 this matter by Dr. Luther or us, we understand thereby the spiritual, supernatural, heavenly mode, according to which Christ is present in the Holy Supper, and not only works trust and life in the believing, but also condemnation in the, unbelieving; whereby we reject the Capernaitio thoughts of the gross [and] carnal presence which is ascribed to and forced upon our churches, against our manifold public testimonies, by the Sacramentarians.^ In this sense we also say [wish the word spiritually to be understood when we say] that in the Holy Supper the body and blood of Christ are spiritually re- ceived, eaten and drunken ; altliough this participation occurs with the mouth, yet the mode is spiritual. Therefore our faith in this article, concerning the true pres- 106 tnce of the body and blood of Christ in the Holy Supper, is » Cf. Epitome, vii. : 32, 34. « Ibid., viL ; 42. Pakt II. THE LORD'S SUPPER. 62'. based upon the truth and omnipotence of the true, almin^ht/ God, our Lord and Saviour Jesus Clirist. These foundations arc sufficiently strong and firm to strengthen antl estabh'sh our faitli in all temptations concerning this article, and to subvert and refute all the counter-arguments and objections of the Sacranientarians, however agreeal^le and plausible they may always be to the rea.son ; and upon them a Christian heart also can firmly and securely rest and rely. Acconlingly, with heart and mouth we reject and condemn lo; as false, erroneous and misleading, all errors which are discord- ant, contrary and opposed to the doctrines above mentioned and founded upon God's Word, as, 1. The Papistic transubstantiation, where it is taught that io8 the consecrated or blessed bread and wine in the Holy Supper lose entirely their sul)stance and essence, and are changed into the substiince of the body and blood of Christ, in such a way that only the mere form of bread and wine is left, or the acci- dents without the object; under which form of the bread, which is no more bread, but according to their assertion has lost its natural essence, the body of Christ is present, even apart from the administration of the Holy Su{)per, when the bread is enclosed in the pyx or is presented for display and adoration.^ For nothing can be a sacrament without God's command and the appointed use for which it is instituted in God's Word, as is shown above.^ „-^ 2. We likewise reject and condemn all other Papistic 109 abuses of this sacrament, as the abomination of the sacri- fice of the mass for the living and dead. 3. Also, that contrary to the j^ublic command and institution no of Christ, to the laity only one form of the sacrament is admin- istered ; as the same Papistic abuses are thoroughly refuted by means of God's Word and the testimonies of the ancient churches, in the common confession of our churches, and the Apology, the Smalcald xVrticles, and other writings of our theologians. But because in this document we have undertaken especiallv iii to present our Confession and explanation only concerning the true presence of the bo(Jy and blood of Christ ag;\inst the Sac- ranientarians, some of whom, under the name of the Augsburg Confession, have shamelessly insinuated themselves into our churches;' we will also {)resent and enumerate especially here the errors of the Sacranientarians, in order to warn our hearers to [detect and] be on their guard against them. Accordingly, with heart and mouth we reject and condemn 111 > Cf. Council of Trent, sess. xiii., caps. 4-6, Cans. 2, 4, 6, 7. * 2 S5. * Ci. Epitome, vii. : 1. 622 THE FORMULA OF CONCORD. as false, crrDneous and mi.sleading all Sacramentariau opinions and doctrines which are discordant, contrary and opposed to the doctrines above presented and founded upon God's AVord : 1. As when they assert tliat the words of institution are 113 not to he understood simply in their proper signification, as they sound, of the true, essential jjreseiu'e of the body and blood of Christ in the Holy Supper, but slnm!d be wrested, by means of tropes or figurative interpretations, to another new, estrange sense. We hereby reject all such Sacraraentarian opinions and self-contradictory notions [of which some even Lonflict with each other], however various and manifold they may be. 2. Also, that the oral participation of the body and blood 114 of Christ in the Holy Supper is denied [by the Sacrament>- arians], and it is taught, on the contrary, tliat the body of Christ in the Holy Supper is partaken of only spiritually by faith, so that in the Holy Supper our mouth receives only l)read and wine. 3. Likewise, also, when it is taught that bread and wine in 115 the Lord's Supper should be regarded as nothing more than tokens, whereby Christians are to recognize one another; or, 4. That they are only figures, similitudes and representa- tions [symbols, types] of the far-absent body of Christ, in such a manner that just as bread and wine are the outward food of our body, so also the absent body of Christ, with its merit, is the spiritual food of our souls. 0-0 5. Or that they are no more than tokens and memorials 116 of the absent body of Christ, by which signs, as an ex- ternal pledge, we should be assured that the faith which turns from the Holy Supper and ascends above all heavens becomes there as truly participant of the body and blood of Christ as in the Supper we truly receive with the mouth the external signs; and that thus the assurance and confirmation of our faith occur in the Holy Supper only through the external signs, and not through the true, present body and blood of Christ offered to us.^ 6. Or that in the Lord's Supper the power, efficacy andjt7 merit of the i'a.r-absent body of Christ are distributed only to faith, and we thus become partakers of his absent body ; and that, in this just-mentioned way, the sacramental union is to be understood, viz. with respect to the analogy of the sign and that which is signified, i. e. as the bread and wine have a resemblance to the body and blood of Christ. 7, Or that the body and blood of Christ cannot be received 118 and partaken otherwise than only spiritually by faith. » Cf. Epitome, vii. : 30. Part IL THE LORD'S SUPPER 623 8. Likewise, when it is taught that, because of his asceusion 119 Into heaven witii his body, Christ is so enclosed and circum- scribed in a definite place In heaven that with the same [his body] he cannot or will not be truly present with us in the Holy Supper, which is celebrated according to the institution of Christ upon earth, but that he is aa remote therefrom as heaven and earth are from one another,^ as some Sacrament- arians have wilfullv and wickedly falsified the text (Acts 3 _: 21): '"Who must occupy heaven," for the confirmation of their error, and iastead thereof have rendered it: " Wiio must be received bv heaven " or " in heaven," or be circumscribed and contained,' so that in his human nature he could or would be in no way with us upon earth. - 9. Likewise, that Christ luis not promised the true, es- 12c ^'^ sential presence of his body and blood in his Supper, and that he neither can nor will atford it, because the nature and proi)crty of his assumed human nature cannot sutfer or per- mit it. - 10. Likewise, when it is taught that not only the \\ ord and 121 omnipotence of Christ, but faith, renders the body of Christ present in the Holy Supper; on this account the words of m- stitution in the administration of the Holy Supper are omitted by some. For although the Papistic consecration, in which efficacy is ascribed to the speaking as the work of the priest, as though it constitutes a sacrament, is justly rebuked and re- jected, yet the words of institution can or should in no way be omitted, a5 is shown in the preceding declaration.-* 11. Likewise, that believers do not seek the body of Christ, 122 according to the words of Christ's institution, with the bread and wine of the Supper, but are sent with their faith from the bread of the Holv Supper to heaven, the place wdiere the Lord Christ is wi'th his body, that they should become par- takers of it there. 12. We reject also the doctrine that unbelieving and impen- 123 itent, godless Christians, who only bear the nameof Christ, but do not have right, true, living and saving taith, receive in the Lord's Supper not the body and blood of Christ, but only bread and wine. And since there are only two kinds of guests found at this heavenly meal, the worthy and the un- worthv, we reject also the distinction made [by some]_among_ the uiiworthv, viz. that the godla\U) the unity of the person of the Son of God; which two natures in the person of Christ are never either mingled or separated from one another or changed the one into the other, but each abides in its nature and essence in the person of Christ to all eternity. p-p We believe, "teach and confess also, that, as both natures 8 mentioned abide unmingled and ^destroyed, each retains ' Especially " Das die Wort — nachfest stehen," A. n. 1527. * They were called Marcionites, Samosatenians, Monothelites, etc. 7» 626 THK FORMULA OF CONCORD. also its natural, essential properties, and for all cternit) tloea not lay them aside, neither do the essential properties of the one nature ever become the essential properties of the other nature. Accordini^ly we believe, teach and confess, that to be almighty, 9 eternal, infinite, to be of it^^elf everywhere present at the same time naturally, that is, according to the property of its nature and its natural essence, and to know all things, are essential attributes of the divine nature, which never to eternity become essential properties of the human nature. On the other hand, to be a corporeal creature, to be flesh and ic blood, to be finite and circumscribed, to suffer, to die, to ascend and descend, to move from one place to another, to suffer hun- ger, cold, thirst, heat and the like, are properties of the human nature, which never become j)roperties of the divine nature. We believe, teach and confess also, that now, since the incar- 11 nation, each nature in Christ does not so subsist of itself that each is or constitutes a separate person, but that they are so united that they constitute only one person, in which, at the same time, both the divine and the assumed human nature are and subsist, so that now, since the incarnation, to the entire per- son of Christ belongs not only his divine nature, but also his assumed human nature; and that, as without his divinity, so also without his humanity, the person of Christ or of the in- c-arnate Son of God, /. e. the Son of God who has assumed flesh and become man, is not entire. Hence Christ is not two distinct persons, but is only one person, notwithstanding that two distinct natures are found in him, unconfused in their nat- ural essence and properties. We believe, teach and confess also, that the assumed human 12 nature in Christ not only has and retains its natural, essential properties, but that, besides, through the personal union with divinity, and afterwards through glorification, it has been ex- alted to the right hand of majesty, power and might, over „-« everything that can be named, not only in this world, but also in that which is to come (Eph. 1 : 21).' With respect now to this majesty, to which Christ has been 13 exalted according to his humanity, he did not first receive it .vlien he arose from the dead and ascended into heaven, but .vhen, in his mother's womb, he was conceived and became man and the divine and human natures were personally united with one another. Nevertheless, this personal union is not to be un- :4 derstood, as some incorrectly explain it, as though the two na- tures, the divine and the human, were united with one another, as two boards are glued tcjgether, so that they really, i. e. in » Cf. ? 60. Part 11. THE PERSON OF CHRIST. 627 deed and tnith, have no communication whatever with one an- other. For this was the error and heresy of Nestorius and 15 Samosateniis, who, as Siiidas and Theodore, presbyter of Raithii, testify, tauglit and held : 060 (f'j(Tz:z dxocycovijzou:: Tzpd- kauzd^ TZivjz'dTzaacn, i. e. th^ two natures have no communication what- ever with one anotiier. Thereby the two natures are separated from one another, and thus two Christs are constituted, so that the one is Chrii>t, and the other God the Word, wlio dwells in Christ. For thus Theodore the Presbyter wrote : " At the same time 16 in which the heretic Manes lived, one by the name of Paul, . who by birth was indeed of Samosata, but was a bishop' at An- tioch iu Syria, wickedly tauii;ht that the Lord Christ was no- thincr but a man in whom God the Word dwelt, just as in each of tiie prophets; therefore he also held that the divine and hu- man natures are apart and separate, and that in Christ they have no communion whatever with one another, as though the one were Christ, and the other God the Word, who dwells in him." Aoninst this condemned heresy the Christian Church has 17 always and everywhere simply believed and held that the di- vine and human natures in the person of Christ are so united that they have a true communion with one another; whereby ithe natures [do not meet and] are not minii^led iu one essence, Xiy^j as Dr. Luther writes, in one pei'son. Accordingly^ on ac- 18 *„-Q count of this personal union and communion, the ancient teachers of the Church, before and after the Council of Chulcedon, frequently employed the word mixture in a good sense and with [true] discrimination. For this purpose [the sake of conhrniiiig this matter] many testimonies of the Fa- thers^ (if needful) could be adduced, which also are to be found frequently in the writings of our divines, and explain the per- sonal union and communion by the illustration of the soul and body, and of glowing iron. For the body and soul, as also 19 fire and iron, have communion with each other, not by a phrase or mode of speaking, or in mere words, but truly and really, i. e. in deed and truth ; and, nevertheless, no confusion or equalizing of the natures is thereby introduced, as when from lionev _uml- water hydromel is made, which is no more pure w-afer^or pure honey, but is a mixed drink. For in the union of the divine and human natures in the person of Christ it is far diiferent. For it is a far different, more sublime, and [alto- gether] ineffable communion and union between the divine and human natures in the jierson of Christ, on account of which union and communion God is man and man is God. Never- » Latin : Anlistes ; Germ. : Vorsteher. ' Cf. Epitome, viii. : 9. 628 THE FORMULA OF CONCORD. theless, thereby neither the natures nor their properties are in- termingled, but each nature retains its own essence and prop- erties. On account of this personal union (without whicli such a2c true communion of the natures would not be thought of, nei- ther could exist) not the mere human nature, whose proj)erty it is to suffer and die, has suffered for the sins of the world, but the Son of God himself truly suffered (nevertheless, according (() the assumed human nature), and in accordance with our sim- ple Christian faith [as our Apostles' Creed testifies] truly died, although the divine nature can neither suffer nor die. This Dr. 21 Luther has fully explained in his Large Confession concerning the Holy Supper in opposition to the blasphemous alloeosis of Zwingli, as he taught that one nature should be taken and un- derstood for the other, which Dr. Luther committed, as a mark of the devil, to the abyss of hell.^ For this reason the ancient teachers of the Church combined 22 both words, xorjwvia and Ivcoaiz, i. €. comnmnion and union, in the explanation of this mystery, and have explained the one by the other. (Irenseus, Book iv., ch. 37 ; Athanasius, in the Let- ter to Epictetus; Hilary, concerning the Trinity, Book 9; Ba- sil and Gregory of Nyssa, in Theodoret; Damascenus, Book 3, ch. 19.=0 n-vn On account of this personal union and communion of 23 the divine and human natures in Christ we believe, teach and confess also, according to our simple Christian faith, all that is said concerning the majesty of Christ according to his hu- manity, [by which he sits] at the right hand of the almighty power of God, and what follows therefrom ; all of whicli would not be, and could not occur, if this personal union and communion of the natures in the person of Christ did not exist really, i. e. in deed and truth. On account of this personal union and communion of the 24 natures, Mary,(the blessed Virgin, bore not a mere man, but such a man as is truly the Son of the Most High God, as the angel [Gabriel] testifies ; who showed his divine majesty even in his mother's womb, that he was born of a virgin, with her virginity uninjured. Therefore she is truly the mother of God, and nevertheless truly remained a virgin. Because of this he also wrought all his miracles, and mani-25 fested this his divine Majesty, according to his pleasure, when and as he willed, and therefore not only after his resurrection and ascension, but also in his state of humiliation. For ex- ample, at the wedding at Cana of Galilee ; also when he was ' See below, § 38 sqq. * For passage in full see Catalogus Testimoniorum. Part II. THE PERSON OF CKRLST. 629 twelve years old among the learned ; also, in the garden, where with a word he (ust his enemies to the ground; likewise in death, where he died not merely as any other man, but in and with his death eonquered sin, death, hell, and eternal damna- tion; which his human nature alone would not have been able to do it" it had not been thus personally united and did not have communion with tiie divine nature. Plence also the human natui'e had, after the resurrection 26 from the dead, its exaltation above all creatures in heaven and on earth ; which is nothing else than that he entirely laid aside the form of a servant, ami nevertheless did not lay aside his human nature, but retains it to eternity, and acconling to his assumed human nature is put in the full possession and use of PQQ the divine majesty. This majesty he nevertheless had al- ready in his concej)tion, even in his mother's womb; but ;us the ai)ostle testifies (Phil. 2:7): "He humbled himself," and, as I)r. Lutlier explains, in the state of his humiliation he concealed it, and did not employ it except when he wished. But now, since not merely as any other saint he has ascend- 27 ed to heaven, but, a.s the apostle testifies (Eph. 4 : 10), "above all heavens," and also truly fills all things, and is every- where present not oidy as God, but also as man [has dominion and] rules from sea to sea and to the ends of the earth ; as the prophets predict (Ps. 8:1,6; 93 : 1 sq. ; Zach. 9 : 10) and the apostles testify (Mark 16 : 20) that he everywhere wrought with them and confirmed the word with signs following. Yet 28 this occurred not in an earthly way, but, as Dr. Luther ex- plains, according to the manner of the right hand of God, which is no fixed place in heaven, as the Sacramentarians as- sert without any ground in the Holy Scri[)tures, but is nothing else than the almighty power of God, which fills heaven and earth, in [possession of] which Christ is placed according to his humanity, really, L e. in deed and truth, without confusion and equalizing of the two natures in their essence and essential properties. From this communicated [divine] power, accord- 29 ing to the words of his testament, he can be and is truly pres- ent with his body and blood in the Holy Supper, to which he directs us by his Word. This is possible to no man besides, because no man is in such a way united with the divine nature, and ])laced in this divine almighty majesty and ])ower through and in the personal union of the two natures in Christ, :is Jesus, the Son of ^lary. For in him the divine and human 3a natures are personallv united with one another, so that in Christ "dwelleth all the fulness of the Godhead bodily" (Col. 2:9), iind in this personal union have such a sublime, inner, ineffable communion that even the angels are astonished at it, and, as St. PeLer testifies, look into these things with delight and joy 630 THE FORMULA OF CONCORD. (1 Pet. 1 : 12); all of which will shortly be explained in order and more fully. From this foiindation, of which mention has now been made, 31 and which the personal union declares, L e. from the manner in which the divine and human natures in the person of Christ nn^ are united with one another, so that they have not only the names in common,- but have communion with one an- ther, without any commingling or equalizicg of the same in their essence, proceeds also tlie doctrine concerning the Commii- nicatio Idiomatum, i. e. concerning the true communion of the properties of the natures, of which more will be said here- after. For since this is true, viz. that " properties do not leave their 32 subjects," i. e. that each nature retains its essential properties, and these are not separated from one nature and transferred to another, as water is poured from one vessel into another ; so also no communion of properties could be or subsist if the above-mentioned personal union or communion of the natures in the person of Christ were not true. This, next to the ar- 33 tide of the Holy Trinity, is the greatest mystery in heaven and on earth, as Paul says (1 Tim. 3 : 16) : "Without contro- versy, great is the mystery of godliness, that God was manifest in the Besh." For since the apostle Peter in clear words tes- 34 tifies (2 Ep. 1 : 4) that we also in whom Christ dwells only by grace, on account of that sublime mystery, are in Christ, " partakers of the divine nature," what then must be the na- ture of the communion of the divine nature, of which the apos- tle says that " in Christ dwelt all the fulness of the Godhead bodily," so that God and man are one person ? But since it is highly important that this doctrine of the 35 Comvinvicatio Idiomatum, i. e. of the communion of the prop- erties of both natures, be treated and explained with proper discrimination (for the propositions or a.ssertions, i. e. expres- sions, concerning the person of Christ, and his natures and properties, are not all of one kind and mode, and when they are employed without proper discrimination the doctrine be- comes erroneous and the simple reader is readily led astray), the following statement should be carefully noted, which, for th-j purpose of making it plainer and simple, may be presented under three heads : First, since in Christ two distinct natures exist and remain 36 unchanged and unconfused in their natural essence and prop- erties, and moreover there is only one person of both natures, thai which is an attribute of only one nature is ascribed not to that nalure a{)art, as though separate, but to the entire person, whi(;h is at the same time God and man, whether called God or man. Part II. THE PERSON OF CHEIST. 631 nnn But 111 tliis geous, i. €. tliis mode of speaking, it docs 37 not follow that what is ascribed to the person is at tlie same time a property of both natures, but a discriminative deehiration is made as to wluit nature it is according to whicii anything is ascribed to the entire person. Thus the S(m of G

Cf. Aug. Conf., XXV. • Art. xi. : 59. PabtII. eternal predestination and ELLCTIO^^ 657 man, who rejects or perverts the means and instrument of the Holy Ghost, which God offers him through the call, and resists the Holy Ghost, who wishes to be efSciicious, and works through the Word, as Christ says (Matt. 23 : 37) : " How often would I have gathered thee together, and ye would not." Therefore many receive the Word with joy, but afterwards +3 fall away again (Luke 8 : 13). But the cause is not as though God were unwilling to grant grace for pei"severance to those in whom he has begun the good work, for this is contrary to St. Paul (Phil. 1 :