Books: The Apology of the Augsburg Confession

P >> Philip Melanchthon >> The Apology of the Augsburg Confession

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25

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.

Pages:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25