_That We Obtain Remission of Sins by Faith Alone in Christ._
We think that even the adversaries acknowledge that, in justification,
the remission of sins is necessary first. For we all are under sin.
Wherefore we reason thus:-To attain the remission of sins is to be
justified, according to Ps. 32, 1: Blessed is he whose transgression
is forgiven. By faith alone in Christ, not through love, not because
of love or works, do we acquire the remission of sins, although love
follows faith. Therefore by faith alone we are justified,
understanding justification as the making of a righteous man out of
an unrighteous, or that he be regenerated.
It will thus become easy to declare the minor premise [that we obtain
forgiveness of sin by faith, not by love] if we know how the
remission of sins occurs. The adversaries with great indifference
dispute whether the remission of sins and the infusion of grace are
the same change [whether they are one change or two]. Being idle men,
they did not know what to answer [cannot speak at all on this
subject]. In the remission of sins, the terrors of sin and of
eternal death, in the heart, must 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 confidence in the mercy promised for Christ's
sake. Thus, therefore we prove the minor proposition. The wrath of
God cannot be appeased if we set against it our own works, because
Christ has been set forth 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 have access, and adds, by faith.
Thus, therefore, we are reconciled 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 Propitiator for this reason, namely, that He has merited
the habit of love; they do not urge us to use Him now as Mediator,
but, as though Christ were altogether 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 bury
Christ altogether, and to take away the entire doctrine 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, therefore, for Christ's sake,
we receive remission of sins. We cannot set our own love and our
own works over against God's wrath.
Secondly. It is certain that sins are forgiven for the sake of
Christ, as Propitiator, Rom. 3, 25: Whom God hath set forth to be a
propitiation. Moreover, Paul adds: through faith. Therefore this
Propitiator thus benefits us, when by faith we apprehend the mercy
promised in Him, and set it against the wrath and judgment of God.
And to the same effect it is written, Heb. 4, 14. 16: Seeing, then,
that we have a great High Priest, etc., let us therefore come with
confidence. For the Apostle bids us come to God, not with confidence
in our own merits, but with confidence in Christ as a High Priest;
therefore he requires faith.
Thirdly. Peter, in Acts 10, 43, says: To Him give all the 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.e., for His
sake; therefore, not for the sake of our merits, not for the sake of
our contrition, attrition, love, worship, works. And he adds: When
we believe in Him. Therefore he requires faith. For we cannot
apprehend the name of Christ except by faith. Besides he cites the
agreement of all the prophets. This is truly to cite the authority
of the Church. [For when all the holy prophets bear witness, that is
certainly a glorious, great excellent, powerful decretal and
testimony.] But of this topic we will speak again after a while, when
treating of "Repentance."
Fourthly. Remission of sins is something promised for Christ's sake.
Therefore it cannot be received except by faith alone. For a
promise cannot be received except by faith alone. Rom. 4, 16:
Therefore it is of faith that it might be by grace, to the end that
the promise might be sure; as though he were to say: "If the matter
were to depend upon our merits, the promise would be uncertain and
useless, because we never could determine when we would have
sufficient 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 by faith of
Jesus Christ might be given to them that believe. He takes merit
away from us, because he says that all are guilty and concluded under
sin; then he adds that the promise, namely, of the remission of sins
and of justification, is given, and adds how the promise can be
received, namely, by faith. And this reasoning, derived from the
nature of a promise, is the chief reasoning [a veritable rock] in
Paul, and is often repeated. Nor can anything be devised or imagined
whereby this argument of Paul can be overthrown. Wherefore let not
good minds suffer themselves to be forced from the conviction 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 all the gates of hell.
[Everything else is a foundation of sand that sinks in trials.]
But since we receive remission of sins and the Holy Ghost by faith
alone, faith alone justifies, because those reconciled are accounted
righteous and children of God, not on account of their own purity,
but through mercy for Christ's sake, provided only they by faith
apprehend this mercy. Accordingly, Scripture testifies that by faith
we are accounted righteous, Rom. 3, 26. We, therefore, will add
testimonies which clearly declare that faith is that very
righteousness by which we are accounted righteous before God, namely,
not because it is a work that is in itself worthy, but because it
receives the promise by which God has promised that for Christ's sake
He wishes to be propitious to those believing in Him, or because He
knows that Christ of God is made unto us wisdom, and righteousness,
and sanctification, and redemption, 1 Cor. 1, 30.
In the Epistle to the Romans, Paul discusses this topic especially,
and declares that, when we believe that God, for Christ's sake is
reconciled to us, we are justified freely by faith. And this
proposition, which contains the statement of the entire discussion
[the principal matter of all Epistles, yea, of the entire Scriptures],
he maintains in the third chapter: We conclude that a man is
justified by faith, without the deeds of the Law, Rom. 3, 28. Here
the adversaries interpret that this refers to Levitical ceremonies
[not to other virtuous works]. But Paul speaks not only of the
ceremonies, but of the whole Law. For he quotes afterward (7, 7)
from the _Decalog_: Thou shalt not covet. And if moral works [that
are not Jewish ceremonies] would merit the remission of sins and
justification, there would also be no need of Christ and the promise,
and all that Paul speaks of the promise would be overthrown. He
would also have been wrong in writing to the Ephesians, 2, 8: By
grace are ye saved through faith, and that not of yourselves; 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 works must
also have justified at the time that they had a command. But
Augustine teaches correctly that Paul speaks of the entire Law, as he
discusses at length in his book, Of the Spirit and Letter, where he
says finally: These matters, therefore, having been considered and
treated, according to the ability that the Lord has thought worthy to
give us, we infer that man is not justified by the precepts of a good
life, but by faith in Jesus Christ.
And lest we may think that the sentence that faith justifies, fell
from Paul inconsiderately, he fortifies and confirms this by a long
discussion in the fourth chapter to the Romans, and afterwards
repeats it in all his epistles. Thus he says, Rom. 4, 4. 5: To him
that worketh is the reward not reckoned of grace, but of debt. But
to him that worketh not, but believeth on Him that justifieth the
ungodly, his faith is counted for righteousness. Here he clearly
says that faith itself is imputed 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 [not only Jewish ceremonies,
but all other good 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 that faith was reckoned to
Abraham for righteousness. Chapter 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 unto righteousness. Here he declares that faith is the
righteousness of the heart. Gal. 2, 15: We have believed in Christ
Jesus that we might be justified by the faith of Christ, and not by
the works of the Law. Eph. 2, 8. For by grace are ye saved through
faith, and that not of yourselves; it is the gift of God; not of
works, lest any man should boast.
John 1, 12: To them gave He power to become the sons of God, even to
them that believe on His name; which were born, not of blood, nor of
the will of the flesh nor of the will of man, but of God. John 3, 14.
15: As Moses lifted up the serpent in the wilderness, even so must
the Son of Man be lifted up, that whosoever believeth in Him should
not perish. Likewise, v. 17: For God sent not His Son into the world
to condemn the world, but that the world through Him might be saved.
He that believeth on Him is not condemned.
Acts 13, 38. 39: Be it known unto you therefore, men 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 could not be justified by the Law of Moses. How could the office
of Christ and justification be declared more clearly? The Law, he
says, did not justify. Therefore Christ was given, that we may
believe that for His sake we are justified. He plainly denies
justification to the Law. Hence, for Christ's sake we are accounted
righteous when we believe that God, for His sake, has been reconciled
to us. Acts 4, 11. 12: This is the stone which was set at naught of
you builders, which is become the head 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. [I cannot believe in the name
of Christ in any other way than when I hear His merit preached, and
lay hold of that.] 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 their hearts by faith.
Wherefore that faith of which the Apostles speak is not idle
knowledge, but a reality, receiving the Holy Ghost and justifying us
[not a mere knowledge of history, but a strong powerful work of the
Holy Ghost, which changes hearts].
Hab. 2, 4: The just shall live by his faith. Here he says, first
that men are just by faith by which they believe that God is
propitious and he adds that the same faith quickens, because this
faith produces in the heart peace and joy and eternal life [which
begins in the present life].
Is. 53, 11: By His knowledge shall He justify many. But what is the
knowledge of Christ unless to know the benefits of Christ, the
promises which by the Gospel He has scattered broadcast in the world?
And to know these benefits is properly and truly to believe in
Christ, to believe that that which God has promised for Christ's sake
He will certainly fulfil.
But Scripture is full of such testimonies, since, in some places, it
presents the Law, and in others the promises 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 extant. For
Ambrose says in his letter to a certain Irenaeus: Moreover, the world
was subject to him by the Law for the reason that, according to the
command of the Law, all are indicted, and yet, by the works of the
Law, no one is justified, i.e., because, by the Law, sin is perceived,
but guilt is not discharged. The Law, which made all sinners,
seemed to have done injury, but when the Lord Jesus Christ came, He
forgave to all sin which no one could avoid, and, by the shedding 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 offense
might abound. But where sin abounded, grace did much more abound."
Because after the whole world become subject, He took away the sin of
the whole world, as he [John] testified, saying, John 1, 29: "Behold
the Lamb of God, which taketh away the sin of the world." And on this
account let no one boast of works, because no one is justified by his
deeds. But he who is righteous has it given him because he was
justified after the laver [of Baptism]. Faith, therefore, is that
which frees through the blood of Christ, because he is blessed "whose
transgression is forgiven, whose sin is covered," Ps. 32, 1. These
are the words of Ambrose, which clearly favor our doctrine; he denies
justification to works, and ascribes to faith that it sets us free
through the blood of Christ. Let all the Sententiarists, who are
adorned with magnificent titles, be collected into one heap. For
some are called angelic; others, subtile; and others irrefragable
[that is, doctors who cannot err]. When all these have been read and
reread, they will not be of as much aid for understanding Paul as is
this one passage of Ambrose.
To the same effect, Augustine writes many things against the
Pelagians. In f the Spirit and Letter he says: The righteousness of
the Law, namely, that he who has fulfilled it shall live in it, is
set forth for this reason that when any one has recognized his
infirmity he may attain and work the same and live in it,
conciliating the Justifier not by his own strength nor by the letter
of the Law itself (which cannot be done), but by faith. Except in a
justified man, there is no right work wherein he who does it may live.
But justification is obtained by faith. Here he clearly says that
the Justifier is conciliated by faith, and that justification is
obtained by faith. And a little after: By the Law we fear God; by
faith we hope in God. But to those fearing punishment grace is
hidden; and the soul laboring, etc., under this fear betakes itself
by faith to God's mercy, in order that He may give what lie commands.
Here he teaches that by the Law hearts are terrified, but by faith
they receive consolation. He also teaches us to apprehend, by faith,
mercy, before we attempt to fulfil the Law. We will shortly cite
certain other passages.
Truly, it is amazing that the adversaries are in no way moved by so
many passages of Scripture, which clearly ascribe justification to
faith, and, indeed, deny it to works. Do they think that the same is
repeated so often for no purpose? Do they think that these words
fell inconsiderately from the Holy Ghost? But they have also devised
sophistry whereby they elude them. They say that these passages of
Scripture, (which speak of faith,) ought to be received as referring
to a _fides formata_, i.e., they do not ascribe justification to
faith except on account of love. Yea, they do not, in any way,
ascribe justification to faith, but only to love, because they dream
that faith can coexist with mortal sin. Whither does this tend,
unless that they again abolish the promise and return to the Law? If
faith receive the remission of sins on account of love, the remission
of sins will always be uncertain, because we never love as much as we
ought, yea, we do not love unless our hearts are firmly convinced
that the remission of sins has been granted us. Thus the adversaries,
while they require in the remission of sins and justification
confidence in one's own love, altogether abolish the Gospel
concerning the free remission of sins; although at the same time,
they neither render this love nor understand it, unless they believe
that the remission of sins is freely received.
We also say that love ought to follow faith as Paul also says, Gal. 5,
6: For in Jesus Christ neither circumcision availeth anything, nor
uncircumcision, but faith which worketh by love. And yet we must not
think on that account that by confidence in this love or on account
of this love we receive the remission of sins and reconciliation just
as we do not receive the remission of sins because of other works
that follow. But the remission of sins is received by faith alone,
and, indeed, by faith properly so called, because the promise cannot
be received except by faith. But faith, properly so called, is that
which assents to the promise [is when my heart, and the Holy Ghost in
the heart, says: The promise of God is true and certain]. Of this
faith Scripture speaks. And because it receives the remission of
sins, and reconciles us to God, by this faith we are [like Abraham]
accounted righteous for Christ's sake before we love and do the works
of the Law, although love necessarily follows. Nor, indeed, is this
faith an idle knowledge, neither can it coexist with mortal sin, but
it is a work of the Holy Ghost, whereby we are freed from death, and
terrified minds are encouraged and quickened. And because this faith
alone receives the remission of sins, and renders us acceptable to
God, and brings the Holy Ghost, it could be more correctly called
_gratia gratum faciens_, grace rendering one pleasing to God, than an
effect following, namely, love.
Thus far, in order that the subject might be made quite clear, we
have shown with sufficient fulness, both from testimonies of
Scripture, and arguments derived from Scripture, that by faith alone
we obtain the remission of sins for Christ's sake, and that by faith
alone we are justified, i.e., of unrighteous men made righteous, or
regenerated. But how necessary the knowledge of this faith is, can
be easily judged, because in this alone the office of Christ is
recognized, by this alone we receive the benefits of Christ; this
alone brings sure and firm consolation to pious minds. And in the
Church [if there is to be a church, if there is to be a Christian
Creed], it is necessary that there should be the [preaching and]
doctrine [by which consciences are not made to rely on a dream or to
build on a foundation of sand, but] from which the pious may receive
the sure hope of salvation. For the adversaries give men bad advice
[therefore the adversaries are truly unfaithful bishops, unfaithful
preachers and doctors; they have hitherto given evil counsel to
consciences, and still do so by introducing such doctrine] when they
bid them doubt whether they obtain remission of sins. For how will
such persons sustain themselves in death who have heard nothing of
this faith, and think that they ought to doubt whether they obtain
the remission of sins? Besides it is necessary that in the Church of
Christ the Gospel be retained, i.e., the promise that for Christ's
sake sins are freely remitted. Those who teach nothing of this faith,
concerning which we speak, altogether abolish the Gospel. But the
scholastics mention not even a word concerning this faith. Our
adversaries follow them, and reject this faith. Nor do they see that,
by rejecting this faith, they abolish the entire promise concerning
the free remission of sins and the righteousness of Christ.