Books: The Apology of the Augsburg Confession

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But the adversaries urge that it is the prerogative of good works to
merit eternal life, because Paul says, Rom. 2, 5: Who will render to
every one according to his works. Likewise v. 10: Glory, honor, and
peace to every man that worketh good. John 6, 29: They that have
done good [shall come forth] unto the resurrection of life. Matt. 25
36: I was an hungred and ye gave Me meat etc. In these and all
similar passages in which works are praised in the Scriptures, it is
necessary to understand not only outward works, but also the faith of
the heart, because Scripture does not speak of hypocrisy, but of the
righteousness of the heart with its fruits. Moreover, as often as
mention is made of the Law and of works, we must know that Christ as
Mediator is not to be excluded. For He is the end of the Law, and He
Himself says, John 16, 5: Without Me ye can do nothing. According to
this rule we have said above that all passages concerning works can
be judged. Wherefore, when eternal life is granted to works, it is
granted to those who have been justified, because no men except
justified men, who are led by the Spirit of Christ, can do good works;
and without faith and Christ, as Mediator, good works do not please,
according to Heb. 11, 6: Without faith it is impossible to please God.
When Paul says: He will render to every one according to his works,
not only the outward work ought to be understood, but all
righteousness or unrighteousness. So: Glory to him that worketh good,
i.e., to the righteous. Ye gave Me meat, is cited as the fruit and
witness of the righteousness of the heart and of faith, and therefore
eternal life is rendered to righteousness. [There it must certainly
be acknowledged that Christ means not only the works, but that He
desires to have the heart, which He wishes to esteem God aright, and
to believe correctly concerning Him, namely, that it is through mercy
that it is pleasing to God. Therefore Christ teaches that
everlasting life will be given the righteous, as Christ says: The
righteous shall go into everlasting life.] In this way Scripture, at
the same time with the fruits, embraces the righteousness of the
heart. And it often names the fruits, in order that it may be better
understood by the inexperienced, and to signify that a new life and
regeneration, and not hypocrisy, are required. But regeneration
occurs, by faith, in repentance.

No sane man can judge otherwise, neither do we here affect any idle
subtilty, so as to separate the fruits from the righteousness of the
heart; if the adversaries would only have conceded that the fruits
please because of faith, and of Christ as Mediator, and that by
themselves they are not worthy of grace and of eternal life. For in
the doctrine of the adversaries we condemn this, that in such
passages of Scripture, understood either in a philosophical or a
Jewish manner, they abolish the righteousness of faith, and exclude
Christ as Mediator. From these passages they infer that works merit
grace, sometimes de congruo, and at other times _de condigno_, namely,
when love is added; i.e., that they justify, and because they are
righteousness they are worthy of eternal life. This error manifestly
abolishes the righteousness of faith, which believes that we have
access to God for Christ's sake, not for the sake of our works, and
that through Christ, as Priest and Mediator, we are led to the Father,
and have a reconciled Father, as has been sufficiently said above.
And this doctrine concerning the righteousness of faith is not to be
neglected in the Church of Christ, because without it the office of
Christ cannot be considered, and the doctrine of justification that
is left is only a doctrine of the Law. But we should retain the
Gospel, and the doctrine concerning the promise, granted for Christ's
sake.

[We are here not seeking an unnecessary subtilty, but there is a
great reason why we must have a reliable account as regards these
questions. For as soon as we concede to the adversaries that works
merit eternal life, they spin from this concession the awkward
teaching that we are able to keep the Law of God, that we are not in
need of mercy, that we are righteous before God, that is, accepted
with God by our works, not for the sake of Christ, that we can also
do works of supererogations namely, more than the Law requires. Thus
the entire teaching concerning faith is suppressed. However, if
there is to be and abide a Christian Church, the pure teaching
concerning Christ, concerning the righteousness of faith, must surely
be preserved. Therefore we must fight against these great
pharisaical errors, in order that we redeem the name of Christ and
the honor of the Gospel and of Christ, and preserve for Christian
hearts a true, permanent, certain consolation. For how is it
possible that a heart or conscience can obtain rest, or hope for
salvation, when in afflictions and in the anguish of death our works
in the judgment and sight of God utterly become dust, unless it
becomes certain by faith that men are saved by mercy, for Christ's
sake, and not for the sake of their works, their fulfilling of the
Law? And, indeed, St. Laurentius, when placed on the gridiron, and
being tortured for Christ's sake did not think that by this work he
was perfectly and absolutely fulfilling the Law, that he was without
sin, that he did not need Christ as Mediator and the mercy of God.
He rested his case, indeed, with the prophet, who says: Enter not
into judgment with Thy servant; for in Thy sight shall no man living
be justified, Ps. 143, 2. Nor did St. Bernard boast that his works
were worthy of eternal life, when he says: _Perdite vixi_, I have led
a sinful life, etc. But he boldly comforts himself, clings to the
promise of grace, and believes that he has remission of sins and life
eternal for Christ's sake, just as 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, then, says that he
is blessed to whom righteousness is imputed through faith in Christ,
even though he have not performed any good works. That is the true,
permanent consolation, by which hearts and consciences can be
confirmed and encouraged, namely that for Christ's sake, through
faith, the remission of sins, righteousness, and life eternal are
given us. Now, if passages which treat of works are understood in
such a manner as to comprise faith, they are not opposed to our
doctrine. And, indeed, it is necessary always to add faith, so as
not to exclude Christ as Mediator. But the fulfilment of the Law
follows faith; for the Holy Ghost is present, who renews life. Let
this suffice concerning this article.]

We are not, therefore, on this topic contending with the adversaries
concerning a small matter. We are not seeking out idle subtilties
when we find fault with them for teaching that we merit eternal life
by works, while that faith is omitted which apprehends Christ as
Mediator. For of this faith which believes that for Christ's sake
the Father is propitious to us there is not a syllable in the
scholastics. Everywhere 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 old
writers, which they distort in interpreting. In the schools the
boast is made that 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, indeed, the ancients meant
to say that we ought to trust in our love, of which we certainly
experience how small and how impure it is. Although it is strange
how they bid us trust in love, since they teach us that we are not
able to know whether it be present. Why do they not here set forth
the grace, the mercy of God toward us? And as often as mention is
made of this, they ought to add faith. For the promise of God's
mercy, reconciliation, and love towards us is 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 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
comforted by faith, and are convinced that our sins have been blotted
out by the death 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 passages they corrupt in the schools because they
do not teach the righteousness of faith and because they understand
by faith merely a knowledge of the history or of dogmas, and do not
understand by it that virtue which apprehends the promise of grace
and of righteousness, and which quickens hearts in the terrors of sin
and of death. When Paul says, Rom. 10, 10: With the heart man
believeth unto righteousness, and with the mouth confession is made
unto salvation, we think that the adversaries acknowledge 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 faith, however,
which does not manifest itself in confession 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 prayers this clause is always added: Through Christ,
our Lord. Accordingly, we conclude that we are justified before God,
are reconciled to God and regenerated by faith, which in repentance
apprehends the promise of grace, and truly quickens the terrified
mind, and is convinced that for Christ's sake God is reconciled and
propitious to us. And through this faith, says Peter, 1 Ep. 1, 5, we
are kept unto salvation ready to be revealed. The knowledge of this
faith is necessary to Christians, and brings the most abundant
consolation in all afflictions, and displays to us the office of
Christ because those who deny that men are justified by faith, and
deny that Christ is Mediator and Propitiator, deny the promise of
grace and the Gospel. They teach only the doctrine either of reason
or of the Law concerning justification. We have shown the origin of
this case, so far as can here be done, and have explained the
objections of the adversaries. Good men, indeed, will easily judge
these things, if they will think, as often 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 the promise of the grace promised in Christ.
And we hope that this discussion, although brief, will be profitable
to good men for strengthening faith, and teaching and comforting
conscience. For we know that those things which we have said are in
harmony with the prophetic and apostolic Scriptures, with the holy
Fathers, Ambrose, Augustine and very many others, and with the whole
Church of Christ, which certainly confesses that Christ is
Propitiator and Justifier.

Nor are we immediately to judge that the Roman Church agrees with
everything that the Pope, or cardinals, or bishops, or some of the
theologians, or monks approve. For it is manifest that to most of
the pontiffs their own authority is of greater concern than the
Gospel of Christ. And it has been ascertained that most of them are
openly Epicureans. It is evident that theologians have mingled with
Christian doctrine more of philosophy than was sufficient. Nor ought
their influence to appear so great that it will never be lawful to
dissent from their disputations, because at the same time many
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 the judgments of all the godly
everywhere make reply. Therefore, even though Popes, or some
theologians, and monks in the Church have taught us to seek remission
of sins, grace, and righteousness through our own works, and to
invent new forms of worship, which have obscured the office of Christ,
and have made out of Christ not a Propitiator and Justifier, but
only a Legislator, nevertheless the knowledge of Christ has always
remained with some godly persons. Scripture, moreover, has predicted
that the righteousness of faith would be obscured in this way by
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. 4, 2 sq.,
etc.) that there were even at that time those who, instead of the
righteousness of faith, taught 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 by nature that God ought
to be appeased by works. Nor does reason see a righteousness other
than the righteousness of the Law, understood in a civil sense.
Accordingly, there have always existed in the world some who have
taught this carnal righteousness alone to the exclusion of the
righteousness of faith; and such teachers will also always exist.
The same happened among the people of Israel. The greater part of
the 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
righteousness of faith. And the occurrences among the people of
Israel are illustrations of those things which were to occur in the
Church. Therefore, let the multitude of the adversaries, who 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 condemned a very necessary article, which all
Christians should hold and believe, namely, that we ought to trust
that we have been 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 _Confutation_ have in clear
words condemned this, namely, that we have said that faith is a part
of repentance, by which we obtain remission of sins, and overcome the
terrors of sin, and conscience is rendered pacified. Who, however,
does not see that this article that by faith we obtain the remission
of sins, is most true, most certain, and especially necessary to all
Christians? Who to all posterity, hearing that such a doctrine has
been condemned, will judge that the authors of this condemnation had
any knowledge of Christ?

And concerning their spirit, a conjecture can be made from the
unheard-of cruelty, which it is evident that they have hitherto
exercised towards most good men. And in this assembly we have heard
that a reverend father, when opinions concerning our Confession were
expressed, said in the senate of the Empire that no plan seemed to
him better than to make a reply written in blood to the Confession
which we had presented written in ink. What more cruel would
Phalaris say? Therefore some princes also have judged this
expression unworthy to be spoken in such a meeting. Wherefore,
although the adversaries claim for themselves the name of the Church,
nevertheless we know that the Church of Christ is with those who
teach the Gospel of Christ, not with those who defend wicked opinions
contrary to the Gospel, as the Lord says, John 10, 21: My sheep hear
My voice. And Augustine says: The question is, Where is the Church!
What, therefore, are we to do? Are we to seek it in our own words or
in the words of its Head our Lord Jesus Christ? I think that we
ought to seek it in the words of Him who is Truth, and who knows His
own body best. Hence the judgments of our adversaries will not
disturb us, since they defend human opinions contrary to the Gospel,
contrary to the authority of the holy Fathers, who have written in
the Church, and contrary to the testimonies of godly minds.

Part 11

Articles VII and VIII: _Of the Church._

The Seventh Article of our Confession, in which we said that the
Church is the congregation of saints, they have condemned and have
added a long disquisition, that the wicked are not to be separated
from the Church, since John has compared the Church to a
threshing-floor on which wheat and chaff are heaped together, Matt. 3,
12, and Christ has compared it to a net in which there are both good
and bad fishes, Matt. 13, 47. It is, verily, a true saying, namely,
that there is no remedy against the attacks of the slanderer.
Nothing can be spoken with such care that it can escape detraction.
For this reason we have added the Eighth Article, lest any one might
think that we separate the wicked and hypocrites from the outward
fellowship of the Church, or that we deny efficacy to Sacraments
administered by hypocrites or wicked men. Therefore there is no need
here of a long defense against this slander. The Eighth Article is
sufficient to exculpate us. For we grant that in this life
hypocrites and wicked men have been mingled with the Church, and that
they are members of the Church according to the outward fellowship of
the signs of the Church, i.e., of Word, profession, and Sacraments,
especially if they have not been excommunicated. Neither are the
Sacraments without efficacy for the reason that they are administered
by wicked men; yea, we can even be right in using the Sacraments
administered by wicked men. For Paul also predicts, 2 Thess. 2, 4,
that Antichrist will sit in the temple of God, i.e., he will rule and
bear office in the Church. But the Church is not only the fellowship
of outward objects and rites, as other governments, but it is
originally a fellowship of faith and of the Holy Ghost in hearts.
[The Christian Church consists not alone in fellowship of outward
signs, but it consists especially in inward communion of eternal
blessings in the heart, as of the Holy Ghost, of faith, of the fear
and love of God]; which fellowship nevertheless has outward marks so
that it can be recognized, namely, the pure doctrine of the Gospel,
and the administration of the Sacraments in accordance with the
Gospel of Christ. [Namely, where God's Word is pure, and the
Sacraments are administered in conformity with the same, there
certainly is the Church, and there are Christians.] And this Church
alone is called the body of Christ, which Christ renews [Christ is
its Head, and] sanctifies and governs by His Spirit, as Paul
testifies, Eph. 1, 22 sq., when he says: And gave Him to be the Head
over all things to the Church, which is His body, the fulness of Him
that filleth all in all. Wherefore, those in whom Christ does not
act [through His Spirit] are not the members of Christ. This, too,
the adversaries acknowledge, namely, that the wicked are dead members
of the Church. Therefore we wonder why they have found fault with
our description [our conclusion concerning Church] which speaks of
living members. Neither have we said anything new. Paul has defined
the Church precisely in the same way, Eph. 6, 25 f., that it should
be cleansed in order to be holy. And he adds the outward marks, the
Word and Sacraments. For he says thus: Christ also loved the Church,
and gave himself for it, that He might sanctify and cleanse it with
the washing of water by the Word, that He might present it to Himself
a glorious Church, not having spot, or wrinkle, or any such thing,
but that it should be holy and without blemish. In the Confession we
have presented this sentence almost in the very words. Thus also the
Church is defined by the article in the Creed which teaches us to
believe that there is a holy Catholic Church. The wicked indeed are
not a holy Church. And that which follows, namely, the communion of
saints, seems to be added in order to explain what the Church
signifies, namely, the congregation of saints, who have with each
other the fellowship of the same Gospel or doctrine [who confess one
Gospel, have the same knowledge of Christ] and of the same Holy Ghost,
who renews, sanctifies, and governs their hearts.

And this article has been presented for a necessary reason. [The
article of the Church Catholic or Universal, which is gathered
together from every nation under the sun, is very comforting and
highly necessary.] We see the infinite dangers which threaten the
destruction of the Church. In the Church itself, infinite is the
multitude of the wicked who oppress it [despise, bitterly hate, and
most violently persecute the Word, as, e.g., the Turks, Mohammedans,
other tyrants, heretics, etc. For this reason the true teaching and
the Church are often so utterly suppressed and disappear, as if there
were no Church which has happened under the papacy, it often seems
that the Church has completely perished]. Therefore, in order that
we may not despair, but may know that the Church will nevertheless
remain [until the end of the world], likewise that we may know that,
however great the multitude of the wicked is, yet the Church [which
is Christ's bride] exists, and that Christ affords those gifts which
He has promised to the Church, to forgive sins, to hear prayer, to
give the Holy Ghost, this article in the Creed presents us these
consolations. And it says church Catholic, in order that we may not
understand the Church to be an outward government of certain nations
[that the Church is like any other external polity, bound to this or
that land, kingdom, or nation, as the Pope of Rome will say], but
rather men scattered throughout the whole world [here and there in
the world, from the rising to the setting of the sun], who agree
concerning the Gospel, and have the same Christ, the same Holy Ghost,
and the same Sacraments, whether they have the same or different
human traditions. And the gloss upon the Decrees says that the
Church in its wide sense embraces good and evil; likewise, that the
wicked are in the Church only in name, not in fact; but that the good
are in the Church both in fact and in name. And to this effect there
are many passages in the Fathers. For Jerome says: The sinner,
therefore, who Has been soiled with any blotch cannot be called a
member of the Church of Christ, neither can he be said to be subject
to Christ.

Although, therefore, hypocrites and wicked men are members of this
true Church according to outward rites [titles and offices], yet when
the Church is defined, it is necessary to define that which is the
living body of Christ, and which is in name and in fact the Church
[which is called the body of Christ, and has fellowship not alone in
outward signs, but has gifts in the heart, namely, the Holy Ghost and
faith]. And for this there are many reasons. For it is necessary to
understand what it is that principally makes us members, and that,
living members, of the Church. If we will define the Church only as
an outward polity of the good and wicked, men will not understand
that the kingdom of Christ is righteousness of heart and the gift of
the Holy Ghost [that the kingdom of Christ is spiritual, as
nevertheless it is, that therein Christ inwardly rules, strengthens,
and comforts hearts, and imparts the Holy Ghost and various spiritual
gifts], but they will judge that it is only the outward observance of
certain forms of worship and rites. Likewise, what difference will
there be between the people of the Law and the Church if the Church
is an outward polity? But Paul distinguishes the Church from the
people of the Law thus, that the Church is a spiritual people, i.e.,
that it has been distinguished from the heathen not by civil rites
[not in the polity and civil affairs], but that it is the true people
of God, regenerated by the Holy Ghost. Among the people of the Law,
apart from the promise of Christ, also the carnal seed [all those who
by nature were born Jews and Abraham's seed] had promises concerning
corporeal things, of government, etc. And because of these even the
wicked among them were called the people of God, because God had
separated this carnal seed from other nations by certain outward
ordinances and promises; and yet, these wicked persons did not please
God. But the Gospel [which is preached in the Church] brings not
merely the shadow of eternal things, but the eternal things
themselves, the Holy Ghost and righteousness, by which we are
righteous before God. [But every true Christian is even here upon
earth partaker of eternal blessings, even of eternal comfort, of
eternal life, and of the Holy Ghost, and of righteousness which is
from God, until he will be completely saved in the world to come.]

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