Article XII (V): _Of Repentance._
In the Twelfth Article they approve of the first part, in which we
set forth that such as have fallen after baptism may obtain remission
of sins 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,
namely that I receive the forgiveness of sins through Christ]. [Hear,
now, what it is that the adversaries deny.] They [without shame]
deny that faith is the second part of repentance. What are we to do
here, O Charles, thou most invincible Emperor? The very voice of the
Gospel is this, that by faith we obtain the remission of sins. [This
word is not our word but the voice and word of Jesus Christ, our
Savior.] This voice of the Gospel these writers of the _Confutation_
condemn. We, therefore, can in no way assent to the _Confutation_.
We cannot condemn the voice of the Gospel, so salutary and abounding
in consolation. What else is the denial that by faith we obtain
remission of sins than to treat the blood and death of Christ with
scorn? We therefore beseech thee, O Charles most invincible Emperor,
patiently and diligently to hear and examine this most important
subject, which contains the chief topic of the Gospel, and the true
knowledge of Christ, and the true worship of God [these great, most
exalted and important matters which concern our own souls and
consciences yea, also the entire faith of Christians, the entire
Gospel, the knowledge of Christ, and what is highest and greatest,
not only in this perishable, but also in the future life: the
everlasting welfare or perdition of us all before God]. For all good
men will ascertain that especially on this subject we have taught
things that are true, godly, salutary, and necessary for the whole
Church of Christ [things of the greatest significance to all pious
hearts in the entire Christian Church on which their whole salvation
and welfare depends, and without instruction on which there can be or
remain no ministry, no Christian Church]. 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.
Before we come to the defense of our position, we must 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 sum of the matter, nor to
see what things especially were required in repentance, where peace
of conscience was to be sought for. Let any one of the adversaries
come and tell us when remission of sins takes place. O good God,
what darkness there is! They doubt whether it is in attrition or in
contrition that remission of sins occurs. And if it occurs on
account of contrition, what need is there of absolution, what does
the power of the keys effect, if sins have been already remitted?
Here, indeed, they also labor much more, and wickedly detract from
the power of the keys. Some dream that by the power of the keys
guilt is not remitted, but that eternal punishments are changed into
temporal. Thus the most salutary power would be the ministry, not of
life and the Spirit, but only of wrath and punishments. Others,
namely, 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 power of the keys does not console us
before God, what, then, will pacify the conscience? Still more
involved is what follows. They teach that by contrition we merit
grace. In reference to which, if any one should ask why Saul and
Judas and similar persons, who were dreadfully contrite, did not
obtain grace, the answer was to be taken from 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 take their answer from the Law, that Judas did not love
God, but feared the punishments. [Is not this teaching uncertain and
improper things concerning repentance?] When, however, will a
terrified conscience, especially in those 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 fears God for His own sake [out of love it fears God, as
its God], or is fleeing from eternal punishments? [These people may
not have experienced much of these anxieties, because they juggle
words and make distinctions according to their dreams. But in the
heart when the test is applied, the matter turns out quite
differently, and the conscience cannot be set at rest with paltry
syllables and words.] These great emotions can be distinguished in
letters and terms; they are not thus separated in fact, as these
sweet sophists dream. Here we appeal to the judgments of all good
and wise men [who also desire to know the truth]. They undoubtedly
will confess that these discussions in the writings of the
adversaries are very confused and intricate. And nevertheless the
most important subject is at 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
inexpressible injury of conscience].
These things occur in the first act. What when they come to
confession? What a work there is in the endless enumeration of sins
which is nevertheless, in great part, devoted to those against human
traditions! And in order that good minds may by this means be the
more tortured, they falsely assert that this enumeration is of divine
right. And while they demand this enumeration under the pretext of
divine right, in the mean time they speak coldly concerning
absolution which is truly of divine right. They falsely assert that
the Sacrament itself confers grace _ex opere operato_ without a good
disposition on the part of the one using it; no mention is made of
faith apprehending the absolution and consoling the conscience. This
is truly what is generally called _apienai pro tohn mustehriohn_
departing before the mysteries. [Such people are called genuine Jews.]
The third act [of this play] remains, concerning satisfactions. But
this contains the most confused discussions. They imagine that
eternal punishments are 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 be works of supererogation, 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, just as they redeem purgatory by means of
satisfactions, so a scheme of redeeming satisfactions which was most
abundant in revenue [which became quite a profitable, lucrative
business and a grand fair] was devised. For they sell [without
shame] indulgences which they interpret as remissions of
satisfactions. And this revenue [this trafficking, this fair,
conducted so shamelessly] 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 of satisfactions is infinite. Among these
scandals (for we cannot enumerate all things) and doctrines of devils
lies buried the doctrine of the righteousness of faith in Christ and
the benefit of Christ. Wherefore, all good men understand that the
doctrine of the sophists and canonists concerning repentance has been
censured for a useful and godly purpose. For the following 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 works wrought without grace.
II. That by attrition we merit grace.
III. That for the blotting out of sin the mere detestation of the
crime is sufficient.
IV. That on account of contrition, and not by faith in Christ, we
obtain remission of sins.
V. That the power of the keys avails for the remission of sins, not
before God, but before the Church.
VI. That by the power of the keys sins are not remitted before 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 worship, and to obligate
consciences to such satisfactions and acts of worship.
VII. That according to divine right the enumeration of offenses in
confession, concerning which the adversaries teach, is necessary.
VIII. That canonical satisfactions are necessary for redeeming the
punishment of purgatory, or they profit as a compensation for the
blotting out of guilt. For thus uninformed persons understand it.
[For, although in the schools satisfactions are made to apply only to
the punishment, everybody thinks that remission of guilt is thereby
merited.]
IX. That the reception of the sacrament of repentance _ex opere
operato_, without a good disposition on the part of the one using it,
i.e., without faith in Christ, obtains grace.
X. That by the power of the keys our souls are freed from purgatory
through indulgences
XI. That in the reservation of cases not only canonical punishment,
but the guilt also, ought to be reserved in reference to one who is
truly converted.
In order, therefore, to deliver pious consciences from these
labyrinths of the sophists, we have ascribed to repentance [or
conversion] these two parts, namely, contrition and faith. If any
one desires to add a third namely, fruits worthy of repentance, i.e.,
a change of the entire life and character for the better [good works
which shall and must follow conversion], we will not make any
opposition. From contrition we separate those idle and infinite
discussions, as to when we grieve from love of God, and when from
fear of punishment. [For these are nothing but mere words and a
useless babbling of persons who have never experienced the state of
mind of a terrified conscience.] But we say that contrition is the
true terror of conscience, which feels that God is angry with sin,
and which grieves that it has sinned. And this contrition takes
place in this manner when sins are censured by the Word of God,
because the sum of the preaching of the Gospel is this, namely, to
convict of sin, and to offer for Christ's sake the remission of sins
and righteousness, and the Holy Ghost, and eternal life, and that as
regenerate men we should do good works. Thus Christ comprises the
sum of the Gospel when He says in the last chapter of Luke, v. 74:
That repentance and remission of sins should be preached in My name
among all nations. And of these terrors Scripture speaks, as Ps. 38,
4. 8: For mine iniquities are gone over mine head, as a heavy burden
they are too heavy for me...I am feeble and sore broken; I have
roared by reason of the disquietness of My heart. And Ps. 6, 2. 3:
Have mercy upon me, O Lord; for I am weak; O Lord, heal me; for my
bones are vexed. My soul is also sore vexed; but Thou, O Lord how
long! And Is. 38, 10.13: I said in the cutting off of my days, I
shall go to the gates of the grave: I am deprived of the residue of
my years....I reckoned till morning that, as a lion, so will He break
all my bones. [Again, v. 14: Mine eyes fail with looking upward; 0
Lord, I am oppressed.] In these terrors, conscience feels the wrath
of 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: I through the Law am dead to the Law, For the Law only accuses
and terrifies consciences. In these terrors our adversaries say
nothing of faith, they present only the Word, which convicts of sin.
When this is taught alone, it is the doctrine of the Law, not of the
Gospel. By these griefs and terrors, they say, men merit grace,
provided they love God. But how will men love God in true terrors
when they feel the terrible and inexpressible wrath of God What else
than despair do those teach who in these terrors, display only the
Law?
We therefore add as the second part of repentance, Of Faith in Christ,
that in these terrors the Gospel concerning Christ ought to be set
forth to consciences, in which Gospel the remission of sins is freely
promised concerning Christ. Therefore, they ought to believe that
for Christ's sake sins are freely remitted to them. This faith
cheers, sustains, and quickens the contrite, according to Rom. 5, 1:
Being justified by faith, we have peace with God. This faith obtains
the remission of sins. This faith justifies before God, as the same
passage testifies: Being justified by faith. This faith shows the
distinction between the contrition of Judas and Peter, of Saul and of
David. The contrition of Judas or Saul is of no avail, for the
reason that to this there is not added this faith which apprehends
the remission of sins, bestowed as a gift for Christ's sake.
Accordingly, the contrition of David or Peter avails because to it
there is added faith, which apprehends the remission of sins granted
for Christ's sake. Neither is love present before reconciliation has
been made by faith. For without Christ the Law [God's Law or the
First Commandment] is not performed, according to [Eph. 2, 18; 3,12]
Rom. 5, 2: By Christ we have access to God. And this faith grows
gradually and throughout the entire life, struggles with sin [is
tested by various temptations] in order to overcome sin and death.
But love follows faith, as we have said above. And thus filial fear
can be clearly defined as such anxiety as has been connected with
faith, i.e., where faith consoles and sustains the anxious heart. It
is servile fear when faith does not sustain the anxious heart [fear
without faith, where there is nothing but wrath and doubt].
Moreover, the power of the keys administers and presents the Gospel
through absolution, which [proclaims peace to me and] is the true
voice of the Gospel. Thus we also comprise absolution when we speak
of faith, because faith cometh by hearing, as Paul says Rom. 10, 17.
For when the Gospel is heard and the absolution [i.e., the promise of
divine grace] is heard, the conscience is encouraged and receives
consolation. And because God truly quickens through the Word, the
keys truly remit sins before God [here on earth sins are truly
canceled in such a manner that they are canceled also before God in
heaven] according to Luke 10,10: He that heareth you heareth Me
Wherefore the voice of the one absolving must be believed not
otherwise than we would believe a voice from heaven. And absolution
[that blessed word of comfort] properly can be called a sacrament of
repentance, as also the more learned scholastic theologians speak.
Meanwhile this faith is nourished in a manifold way in temptations,
through the declarations of the Gospel [the hearing of sermons,
reading] and the use of the Sacraments. For these are [seals and]
signs of [the covenant and grace in] the New Testament, i.e., signs
of [propitiation and] the remission of sins. They offer, therefore,
the remission of sins, as the words of the Lord's Supper clearly
testify, Matt. 26, 26. 28: This is My body, which is given for you.
This is the cup of the New Testament, etc. Thus faith is conceived
and strengthened through absolution, through the hearing of the
Gospel, through the use of the Sacraments, so that it may not succumb
while it struggles with the terrors of sin and death. This method of
repentance is plain and clear, and increases the worth of the power
of the keys and of the Sacraments, and illumines the benefit of
Christ, and teaches us to avail ourselves of Christ as Mediator and
Propitiator.
But as the Confutation condemns us for having assigned these two
parts to repentance, we must show that [not we, but] Scripture
expresses these as the chief parts in repentance or conversion. For
Christ says Matt. 11, 28: Come unto Me, all ye that labor and are
heavy laden, and I will give you rest. Here there are two members.
The labor and the burden signify the contrition, anxiety, and terrors
of sin and of death. To come to Christ is to believe that sins are
remitted for Christ's sake, when we believe, our hearts are quickened
by the Holy Ghost through the Word of Christ. Here, therefore, there
are these two chief parts, contrition and faith. And in Mark 1, 15
Christ says: Repent ye and believe the Gospel, where in the first
member He convicts of sins, in the latter He consoles us, and shows
the remission of sins. For to believe the Gospel is not that general
faith which devils also have [is not only to believe the history of
the Gospel], but in the proper sense it is to believe that the
remission of sins has been granted for Christ's sake. For this is
revealed in the Gospel. You see also here that the two parts are
joined, contrition when sins are reproved and faith, when it is said:
Believe the Gospel. If any one should say here that Christ includes
also the fruits of repentance or the entire new life, we shall not
dissent. For this suffices us, that contrition and faith are named
as the chief parts.
Paul almost everywhere, when he describes conversion or renewal,
designates these two parts, mortification and quickening, as in Col.
2, 11: In whom also ye are circumcised with the circumcision made
without hands, namely, by putting off the body of the sins of the
flesh. And afterward, v. 12: Wherein also ye are risen with Him
through the faith of the operation of God. Here are two parts. [Of
these two parts he speaks plainly Rom. 6, 2. 4. 11, that we are dead
to sin, which takes place by contrition and its terrors, and that we
should rise again with Christ, which takes place when by faith we
again obtain consolation and life. And since faith is to bring
consolation and peace into the conscience, according to Rom. 5, 1:
Being justified by faith, we have peace, it follows that there is
first terror and anxiety in the conscience. Thus contrition and
faith go side by side.] One is putting off the body of sins; the
other is the rising again through faith. Neither ought these words,
mortification, quickening, putting off the body of sins, rising again,
to be understood in a Platonic way, concerning a feigned change; but
mortification signifies true terrors, such as those of the dying,
which nature could not sustain unless it were supported by faith. So
he names that as the putting off of the body of sins which we
ordinarily call contrition, because in these griefs the natural
concupiscence is purged away. And quickening ought not to be
understood as a Platonic fancy, but as consolation which truly
sustains life that is escaping in contrition. Here, therefore, are
two parts: contrition and faith. For as conscience cannot be
pacified except by faith, therefore faith alone quickens, according
to the declaration, Hab. 2, 4; Rom. 1, 17: The just shall live by
faith.
And then in Col. 2, 14 it is said that Christ blots out the
handwriting which through the Law is against us. Here also there are
two parts, the handwriting and the blotting out of the handwriting.
The handwriting, however, is conscience, convicting and condemning us.
The Law, moreover, is the word which reproves and condemns sins.
Therefore, this voice which says, I have sinned against the Lord, as
David says, 2 Sam. 12, 13, is the handwriting. And wicked and secure
men do not seriously give forth this voice. For they do not see,
they do not read the sentence of the Law written in the heart. In
true griefs and terrors this sentence is perceived. Therefore the
handwriting which condemns us is contrition itself. To blot out the
handwriting is to expunge this sentence by which we declare that we
shall be condemned, and to engrave the sentence according to which we
know that we have been freed from this condemnation. But faith is
the new sentence, which reverses the former sentence, and gives peace
and life to the heart.
However, what need is there to cite many testimonies since they are
everywhere obvious in the Scriptures? Ps. 118, 18: The Lord hath
chastened me sore, but He hath not given me over unto death. Ps. 119,
28: My soul melteth for heaviness; strengthen Thou me according unto
Thy word. Here, in the first member, contrition is contained, and in
the second the mode is clearly described how in contrition we are
revived, namely, by the Word of God which offers grace. This
sustains and quickens hearts. And 1 Sam. 2, 6 The Lord killeth and
maketh alive; He bringeth down to the grave and bringeth up. By one
of these, contrition is signified, by the other, faith is signified.
And Is. 28, 21: The Lord shall be wroth that He may do His work, His
strange work, and bring to pass His act, His strange act. He calls
it the strange work of the Lord when He terrifies because 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, namely, that there may be a
place for consolation and quickening, because hearts that are secure
and do not feel the wrath of God loathe consolation. In this manner
Scripture is accustomed to join these two the terrors and the
consolation, in order to teach that in repentance there are these
chief members, contrition, and faith that consoles and justifies.
Neither do we see how the nature of repentance can be presented more
clearly and simply. [We know with certainty that God thus works in
His Christians in the Church.]
For the two chief works of God in men are these, to terrify, and to
justify and quicken those who have been terrified. Into these two
works all Scripture has been distributed. The one part is the Law,
which shows, reproves, and condemns sins. The other part is the
Gospel, i.e., the promise of grace bestowed in Christ, and this
promise is constantly repeated in the whole of Scripture, first
having been delivered to Adam [I will put enmity, etc., Gen. 3, 15],
afterwards to the patriarchs; then, still more clearly proclaimed by
the prophets; lastly, preached and set forth among the Jews by Christ
and disseminated over the entire world by the apostles. For all the
saints were justified by faith in this promise, and not by their own
attrition or contrition.
And the examples [how the saints became godly] show likewise these
two parts. After his sin Adam is reproved and becomes terrified,
this was contrition. Afterward God promises grace, and speaks of a
future seed (the blessed seed, i.e., Christ), by which the kingdom of
the devil, death, and sin will be destroyed, there He offers the
remission of sins. These are the chief things. For although the
punishment is afterwards added, yet this punishment does not merit
the remission of sin. And concerning this kind of punishment we
shall speak after a while.
So David is reproved by Nathan, and, terrified, he says, 2 Sam. 12,
13: I have sinned against the Lord. This is contrition. Afterward
he hears the absolution: The Lord also hath put away thy sin; thou
shalt not die. This voice encourages David, and by faith sustains,
justifies, and quickens him. Here a punishment is also added, but
this punishment does not merit the remission of sins. Nor are
special punishments always added, but in repentance these two things
ought always to exist, namely, contrition and faith, as Luke 7, 37.
38. The woman, who was a sinner, came to Christ weeping. By these
tears the contrition is recognized. Afterward she hears the
absolution: Thy sins are forgiven; thy faith hath saved thee; go in
peace. This is the second part of repentance, namely, faith, which
encourages and consoles her. From all these it is apparent to 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 punishments [likewise, patience that we be
willing to bear the cross and punishments, which God lays upon the
old Adam] follow regeneration and the remission of sin. For this
reason we have mentioned these two parts, in order that the faith
which we require in repentance [of which the sophists and canonists
have all been silent] might be the better seen. And what that faith
is which the Gospel proclaims can be better understood when it is set
over against contrition and mortification.
But as the adversaries expressly condemn our statement that men
obtain the remission of sins by faith, we shall add a few proofs from
which it will be understood that the remission of sins is obtained
not _ex opere operato_ because of contrition, but by that special
faith by which an individual believes that sins are remitted to him.
For this is the chief article concerning which we are contending with
our adversaries, and the knowledge of which we regard especially
necessary to all Christians. As, however, it appears that we have
spoken sufficiently above concerning the same subject, we shall here
be briefer. For very closely related are the topics of the doctrine
of repentance and the doctrine of justification.
When the adversaries speak of faith, and say that it precedes
repentance, they understand by faith, not that which justifies, but
that which, in a general way, believes that God exists, that
punishments have been threatened to the wicked [that there is a hell],
etc. In addition to this faith we require that each one believe that
his sins are remitted to him. Concerning this special faith we are
disputing, and we oppose it to the opinion which bids us trust not in
the promise of Christ, but in the _opus operatum_, of contrition,
confession, and satisfactions, etc. This faith follows terrors in
such a manner as to overcome them, and render the conscience pacified.
To this faith we ascribe justification and regeneration, inasmuch
as it frees from terrors, and brings forth in the heart not only
peace and joy, but also a new life. We maintain [with the help of
God we shall defend to eternity and against all the gates of hell]
that this faith is truly necessary for the remission of sins, and
accordingly place it among the parts of repentance. Nor does the
Church of Christ believe otherwise, although our adversaries [like
mad dogs] contradict us.
Moreover, to begin with, we ask the adversaries whether to receive
absolution is a part of repentance, or not. But if they separate it
from confession as they are subtile in making the distinction, we do
not see of what benefit confession is without absolution. If,
however, they do not separate the receiving of absolution from
confession, it is necessary for them to hold that faith is a part of
repentance, because absolution is not received except by faith. That
absolution, however is not received except by faith can be proved
from Paul, who teaches Rom. 4, 16, that the promise cannot be
received except by faith. But absolution is the promise of the
remission of sins [nothing else than the Gospel, the divine promise
of God's grace and favor]. Therefore, 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 charging God with falsehood, If the heart doubts, it
regards those things which God promises as uncertain and of no
account. Accordingly, in 1 John 5, 10 it is written: He that
believeth not God hath made Him a liar, because he believeth not the
record that God gave of His Son.
Secondly, we think that the adversaries acknowledge that the
remission of sins is either a part, or the end, or, to speak in their
manner, the _terminus ad quem_ of repentance. [For what does
repentance help if the forgiveness of sins be not obtained?]
Therefore that by which the remission of sins is received is
correctly added to the parts [must certainly be the most prominent
part] of repentance. It is very certain, however, that even though
all the gates of hell contradict us, yet the remission of sins cannot
be received except by faith alone, which believes that sins are
remitted for Christ's sake, according to Rom. 3, 25: Whom God hath
set forth to be a propitiation through faith in His blood. Likewise
Rom. 5, 2: By whom also we have access by faith unto grace, etc. For
a terrified conscience cannot set against God's wrath our works or
our love, but it is at length pacified when it apprehends Christ as
Mediator, and believes the promises given for His sake. For those
who dream that without faith in Christ hearts become pacified, do not
understand what the remission of sins is, or how it came to us.
Peter, 1 Ep. 2, 6, cites from Is. 49, 23, and 28, 16: He that
believeth on Him shall not be confounded. It is necessary, therefore,
that hypocrites be confounded, who are confident that they receive
the remission of sins because of their own works, and not because of
Christ. Peter also says in Acts 10, 43: To Him give all the prophets
witness that through His name whosoever believeth in Him, shall
receive remission of sins. What he says, through His name, could not
be expressed more clearly and he adds: Whosoever believeth in Him.
Thus, therefore, we receive the remission of sins only through the
name of Christ, i.e., for Christ's sake, and not for the sake of any
merits and works of our own. And this occurs when we believe that
sins are remitted to us for Christ's sake.
Our adversaries cry out that they are the Church, that they are
following the consensus of the Church [what the Church catholic
universal, holds]. But Peter also here cites in our issue the
consensus of the Church: To Him give all the prophets witness, that
through His name, whosoever believeth in Him, shall receive remission
of sins, etc. The consensus of the prophets is assuredly to be judged
as the consensus of the Church universal. [I verily think that if
all the holy prophets are unanimously agreed in a declaration ( since
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 as such.] We concede neither to the Pope nor
to the Church the power to make decrees against this consensus of the
prophets. But the bull of Leo openly condemns this article, Of the
Remission of Sins and the adversaries condemn it in the Confutation.
From which it is apparent what sort of a Church we must judge that of
these men to be, who not only by their decrees censure the doctrine
that we obtain the remission of sins by faith, not on account of our
works, but on account of Christ, but who also give the command by
force and the sword to abolish it, and by every kind of cruelty [like
bloodhounds] to put to death good men who thus believe.
But they have authors of a great name Scotus, Gabriel, and the like,
and passages of the Fathers which are cited in a mutilated form in
the decrees. Certainly, if the testimonies are to be counted, they
win. For there is a very great crowd of most trifling writers upon
the Sententiae, who, as though they had conspired, defend these
figments concerning the merit of attrition and of works, and other
things which we have above recounted. [Aye, it is true, they are all
called teachers and authors, but by their singing you can tell what
sort of birds they are. These authors have taught nothing but
philosophy, and have known nothing of Christ and the work of God,
their books show this plainly.] But lest any one be moved by the
multitude of citations, there is no great weight in the testimonies
of the later writers, who did not originate their own writings, but
only, by compiling from the writers before them, transferred these
opinions from some books into others. They have exercised no
judgment, but just like petty judges silently have approved the
errors of their superiors, which they have not understood. Let us
not, therefore, hesitate to oppose this utterance of Peter, which
cites the consensus of the prophets, to ever so many legions of the
Sententiaries. And to this utterance of Peter the testimony of the
Holy Ghost is added. For the text speaks thus, Acts 10, 44: While
Peter yet spake these words, the Holy Ghost fell on all them which
heard the Word. Therefore, let pious consciences know that the
command of God is this that they believe that they are freely
forgiven for Christ's sake, and not for the sake of our works. And
by this command of God let them sustain themselves against despair,
and against the terrors of sin and of death. And let them know that
this belief has existed among saints from the beginning of the world.
[Of this the idle sophists know little; and the blessed proclamation,
the Gospel, which proclaims the forgiveness of sins through the
blessed Seed, that is, Christ, has from the beginning of the world
been the greatest consolation and treasure to all pious kings all
prophets, all believers. For they have believed in the same Christ
in whom we believe; for from the beginning of the world no saint has
been saved in any other way than through the faith of the same Gospel.
] For Peter clearly cites the consensus of the prophets, and the
writings of the apostles testify that they believe the same thing.
Nor are testimonies of the Fathers wanting. For Bernard says the
same thing in words that are in no way obscure: For it is necessary
first of all to believe that you cannot have remission of sins except
by the indulgence of God, but add yet that you believe also this,
namely, that through Him sins are forgiven thee. This is the
testimony which the Holy Ghost asserts in your heart, saying: "Thy
sins are forgiven thee." For thus the apostle judges that man is
justified freely through faith. These words of Bernard shed a
wonderful light upon our cause, because he not only requires that we
in a general way believe that sins are remitted through mercy but he
bids us add special faith, by which we believe that sins are remitted
even to us; and he teaches how we may be rendered certain concerning
the remission of sins, namely when our hearts are encouraged by faith,
and become tranquil through the Holy Ghost. What more do the
adversaries require? [But how now, ye adversaries? Is St. Bernard
also a heretic?] Do they still dare deny that by faith we obtain the
remission of sins, or that faith is a part of repentance?
Thirdly, the adversaries say that sin is remitted; because an attrite
or contrite person elicits an act of love to God [if we undertake
from reason to love God], and by this act merits to receive the
remission of sins. This is nothing but to teach the Law, the Gospel
being blotted out, and the promise concerning Christ being abolished.
For they require only the Law and our works, because the Law demands
love. Besides they teach us to be confident that we obtain remission
of sins because of contrition and love. What else is this than to
put confidence in our works, not in the Word and promise of God
concerning Christ? But if the Law be sufficient for obtaining the
remission of sins, what need is there of the Gospel? What need is
there of Christ if we obtain remission of sins because of our own
work? We, on the other hand call consciences away from the Law to
the Gospel, and from confidence in their own works to confidence in
the promise and Christ, because the Gospel presents to us Christ, and
promises freely the remission of sins for Christ's sake. In this
promise it bids us trust, namely, that for Christ's sake we are
reconciled to the Father, and not for the sake of our own contrition
or love. For there is no other Mediator or Propitiator than Christ.
Neither can we do the works of the Law unless we have first been
reconciled through Christ. And if we would do anything, yet we must
believe that not for the sake of these works, but for the sake of
Christ, as Mediator and Propitiator, we obtain the remission of sins.
Yea, it is a reproach to Christ and a repeal of the Gospel to believe
that we obtain the remission of sins on account of the Law, or
otherwise than by faith in Christ. This method also we have
discussed above in the chapter Of Justification, where we declared
why we confess that men are justified by faith, not by love.
Therefore the doctrine of the adversaries, when they teach that by
their own contrition and love men obtain the remission of sins, and
trust in this contrition and love, is merely the doctrine of the Law
and of that, too, as not understood [which they do not understand
with respect to the kind of love towards God which it demands], just
as the Jews looked upon the veiled face of Moses. For let us imagine
that love is present, let us imagine that works are present, yet
neither love nor works can a propitiation for sin [or be of as much
value as Christ]. And they cannot even be opposed to the wrath and
judgment of God, according to Ps. 143, 2: Enter not into judgment
with Thy servant; for in Thy sight shall no man living be justified.
Neither ought the honor of Christ to be transferred to our works.
For these reasons Paul contends that we are not justified by the Law,
and he opposes to the Law the promise of the remission of sins which
is granted for Christ's sake and teaches that we freely receive the
remission of sins for Christ's sake. Paul calls us away from the Law
to this promise. Upon this promise he bids us look [and regard the
Lord Christ our treasure], which certainly will be void if we are
justified by the Law before we are justified through the promise, or
if we obtain the remission of sins on account of our own
righteousness. But it is evident that the promise was given us and
Christ was tendered to us for the very reason that we cannot do the
works of the Law. Therefore it is necessary that we are reconciled
by the promise before we do the works of the Law. The promise,
however, is received only by faith. Therefore it is necessary for
contrite persons to apprehend by faith the promise of the remission
of sins granted for Christ's sake, and to be confident that freely
for Christ's sake they have a reconciled Father. This is the meaning
of Paul, Rom. 4, 13, where he says: Therefore it is of faith that it
might be by grace, to the end the promise might be sure. And Gal. 3,
22: The Scripture hath concluded all under sin, that the promise by
faith of Jesus Christ might be given them that believe, i.e., all are
under sin, neither can they be freed otherwise than by apprehending
by faith the promise of the remission of sins. Therefore we must by
faith accept the remission of sins before we do the works of the Law,
although, as has been said above, love follows faith, because the
regenerate receive the Holy Ghost, and accordingly begin [to become
friendly to the Law and] to do the works of the Law.
We would cite more testimonies if they were not obvious to every
godly reader in the Scriptures. And we do not wish to be too prolix,
in order that this ease may be the more readily seen through.
Neither, indeed, is there any doubt that the meaning of Paul is what
we are defending, namely, that by faith we receive the remission of
sins for Christ's sake, that by faith we ought to oppose to 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 caviling. We know that what 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 in God's judgment.
Therefore let these pharisaic opinions of the adversaries be rejected,
namely, that we do not receive by faith the remission of sins, but
that it ought to be merited by our love and works; that we ought to
oppose our love and our works to the wrath of 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 through Christ to God, since
Christ says, John 15, 5: With out Me, ye can do nothing; likewise: I
am the true Vine; ye are the branches. But the adversaries feign
that we are branches, not of Christ, but of Moses. For they wish to
be justified by the Law, and to offer their love and works to God
before they are reconciled to God through Christ, before they are
branches of Christ. Paul, on the other hand [who is certainly a much
greater teacher than the adversaries], contends that the Law cannot
be observed without Christ. Accordingly, in order that we [those who
truly feel and have experienced sin and anguish of conscience must
cling to the promise of grace, in order that they] may be reconciled
to God for Christ's sake, the promise must be received before we do
the works of the Law. We think that these things are sufficiently
clear to 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 trust
in our love and works), but Christ as Mediator [for all our ability,
all our deeds and works, are far too weak to remove and appease God's
wrath]. And we must apprehend the promise of the remission of sins
before we do the works of the Law.
Lastly, when will conscience be pacified if we receive remission of
sins on the ground that we love, or that we do the works of the Law?
For the Law will always accuse us, because we never satisfy God's Law.
Just as Paul says, Rom. 4, 15: The Law worketh wrath. Chrysostom
asks concerning repentance, Whence are we made sure that our sins are
remitted us? The adversaries also, in their "Sentences," ask
concerning the same subject. [The question, verily, is worth asking
blessed the man that returns the right answer.] This cannot be
explained, consciences cannot be made tranquil, unless they know that
it is 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
doubts, he charges, as John says, 1 Ep. 5, 10, the divine promise
with falsehood. We teach that this certainty of faith is required in
the Gospel. The adversaries leave consciences uncertain and wavering.
Consciences, however do nothing from faith when they perpetually
doubt whether they have remission. [For it is not possible that
there should be rest, or a quiet and peaceful conscience, if they
doubt whether God be gracious. For if they doubt whether they have a
gracious God, whether they are 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 worship of
God. This is what Paul says, Rom. 14, 23: Whatsoever is not of faith
is sin. And because they are constantly occupied with this doubt,
they never experience what faith [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 doctrine of despair. [Whereby Christ is suppressed, men are led
into overwhelming sorrow and torture of conscience, and finally, when
temptation comes, into despair. Let His Imperial Majesty graciously
consider and well examine this matter, it does not concern gold or
silver but souls and consciences.] Now we are glad to refer to all
good men the judgment concerning this topic of repentance (for it has
no obscurity), in order that they may decide whether we or the
adversaries have taught those things which are more godly and
healthful to consciences. Indeed, these dissensions in the Church do
not delight us; wherefore, if we did not have great and necessary
reasons for dissenting from the adversaries, we would with the
greatest pleasure be silent. But now, since they condemn the
manifest truth, it is not right for us to desert a cause which is not
our own, but is that of Christ and the Church. [We cannot with
fidelity to God and conscience deny this blessed doctrine and divine
truth, from which we expect at last, when this poor temporal life
ceases and all help of creatures fails, the only eternal, highest
consolation: nor will we in anything recede from this cause, which is
not only ours, but that of all Christendom, and concerns the highest
treasure, Jesus Christ.]
We have declared for what reasons we assigned to repentance these two
parts, contrition and faith. And we have done this the more readily
because many expressions concerning repentance are published which
are cited in a mutilated form from the Fathers [Augustine and the
other ancient Fathers], and which the adversaries have distorted in
order to put faith out of sight. Such are: Repentance is to lament
past evils, and not to commit again deeds that ought to be lamented.
Again: Repentance is a kind of vengeance of him who grieves, thus
punishing in himself what he is sorry for having committed. In these
passages no mention is made of faith. And not even in the schools,
when they interpret, is anything added concerning faith. Therefore,
in order that the doctrine of faith might be the more conspicuous, we
have enumerated it among the parts of repentance. For the actual
fact shows that those 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 those who
have collected these centos of the "Sentences" and decrees. For
since the Fathers speak in some places concerning one part, and in
other places concerning another part of repentance, it would have
been well to select and combine their judgments not only concerning
one part, but concerning both, i.e., concerning contrition and faith.
For Tertullian speaks excellently concerning faith, dwelling upon the
oath in the prophet, Ezek. 33, 11: As I live, saith the Lord God, I
have no pleasure in the death of the wicked, but that the wicked turn
from his way and live. For as God swears that He does not wish the
death of a sinner, He shows that faith is required, in order that we
may believe the one swearing, and be firmly confident that He
forgives us. The authority of the divine promises ought by itself to
be great in our estimation. But this promise has also been confirmed
by an oath. Therefore, if any one be not confident that he is
forgiven, he denies that God has sworn what is true, than which a
more horrible blasphemy cannot be imagined. For Tertullian speaks
thus: He invites by reward to salvation, even swearing. Saying, "I
live," He desires that He be believed. Oh, blessed we, for whose
sake God swears! Oh, most miserable if we believe not the Lord even
when He swears! But here we must know that this faith ought to be
confident that God freely forgives us for the sake of Christ, for the
sake of His own promise, not for the sake of our works, contrition,
confession, or satisfactions. For if faith relies upon these works,
it immediately becomes uncertain, because the terrified conscience
sees that these works are unworthy. Accordingly, Ambrose speaks
admirably concerning repentance: Therefore it is proper for us to
believe both that we are to repent, and that we are to be pardoned,
but so as to expect pardon as from faith, which obtains it as from a
handwriting. Again: It is faith which covers our sins. Therefore
there are sentences extant in the Fathers, not only concerning
contrition and works, but also concerning faith. But the adversaries,
since they understand neither the nature of repentance nor the
language of the Fathers, select passages concerning a part of
repentance, namely, concerning works; they pass over the declarations
made elsewhere concerning faith, since they do not understand them.