Part 14

Article XI: Of Confession.

The Eleventh Article, Of Retaining Absolutism in the Church, is approved. But they add a correction in reference to confession, namely, that the regulation headed, Omnis Utriusque, be observed, and that both annual confession be made, and, although all sins cannot be enumerated, nevertheless diligence be employed in order that they be recollected, and those which can be recalled be recounted. Concerning this entire article, we will speak at greater length after a while, when we will explain our entire opinion concerning repentance. It is well known that we have so elucidated and extolled [that we have preached, written, and taught in a manner so Christian, correct, and pure] the benefit of absolution and the power of the keys that many distressed consciences have derived consolation from our doctrine, after they heard that it is the command of God, nay, rather the very voice of the Gospel, that we should believe the absolution, and regard it as certain that the remission of sins is freely granted us for Christ's sake, and that we should believe that by this faith we are truly reconciled to God [as though we heard a voice from heaven]. This belief has encouraged many godly minds, and, in the beginning, brought Luther the highest commendation from all good men, since it shows consciences sure and firm consolation because previously the entire power of absolution [entire necessary doctrine of repentance] had been kept suppressed by doctrines concerning works, since the sophists and monks taught nothing of faith and free remission [but pointed men to their own works, from which nothing but despair enters alarmed consciences].

But with respect to the time, certainly most men in our churches use the Sacraments, absolution and the Lord's Supper, frequently in a year. And those who teach of the worth and fruits of the Sacraments speak in such a manner as to invite the people to use the Sacraments frequently. For concerning this subject there are many things extant written by our theologians in such a manner that the adversaries, if they are good men, will undoubtedly approve and praise them. Excommunication is also pronounced against the openly wicked [those who live in manifest vices, fornication, adultery, etc.] and the despisers of the Sacraments. These things are thus done both according to the Gospel and according to the old canons. But a fixed time is not prescribed, because all are not ready in like manner at the same time. Yea, if all are to come at the same time, they cannot be heard and instructed in order [so diligently]. And the old canons and Fathers do not appoint a fixed time. The canon speaks only thus: If any enter the Church and be found never to commune, let them be admonished that, if they do not commune, they come to repentance. If they commune [if they wish to be regarded as Christians], let them not be expelled; if they fail to do so, let them be excommunicated. Christ [Paul] says, I Cor. 11, 29, that those who eat unworthily eat judgment to themselves. The pastors, accordingly, do not compel those who are not qualified to use the Sacraments.

Concerning the enumeration of sins in confession, men are taught in such a way as not to ensnare their consciences. Although it is of advantage to accustom inexperienced men to enumerate some things [which worry them], in order that they may be the more readily taught, yet we are now discussing what is necessary according to divine Law. Therefore, the adversaries ought not to cite for us the regulation Omnis Utriusque, which is not unknown to us, but they ought to show from the divine Law that an enumeration of sins is necessary for obtaining their remission. The entire Church, throughout all Europe, knows what sort of snares this point of the regulation, which commands that all sins be confessed, has east upon consciences. Neither has the text by itself as much disadvantage as was afterwards added by the Summists, who collect the circumstances of the sins. What labyrinths were there! How great a torture for the best minds! For the licentious and profane were in no way moved by these instruments of terror. Afterwards what tragedies [what jealousy and hatred] did the questions concerning one's own priest excite among the pastors and brethren [monks of various orders], who then were by no means brethren when they were warring concerning jurisdiction of confessions! [for all brotherliness, all friendship, ceased, when the question was concerning authority and confessor's fees.] We, therefore, believe that, according to divine Law, the enumeration of sins is not necessary. This also is pleasing to Panormitanus and very many other learned jurisconsults. Nor do we wish to impose necessity upon the consciences of our people by the regulation Omnis Utriusque, of which we judge, just as of other human traditions, that they are not acts of worship necessary for justification. And this regulation commands an impossible matter, that we should confess all sins. It is evident, however, that most sins we neither remember nor understand [nor do we indeed even see the greatest sins], according to Ps. 19, 13: Who can understand his errors?

If the pastors are good men, they will know how far it is of advantage to examine [the young and otherwise] inexperienced persons but we do not wish to sanction the torture [the tyranny of consciences] of the Summists, which notwithstanding would have been less intolerable if they had added one word concerning faith, which comforts and encourages consciences. Now, concerning this faith which obtains the remission of sins, there is not a syllable in so great a mass of regulations, glosses, summaries, books of confession. Christ is nowhere read there. [Nobody will there read a word by which he could learn to know Christ, or what Christ is.] Only the lists of sins are read [to the end of gathering and accumulating sins, and this would be of some value if they understood those sins which God regards as such]. And the greater part is occupied with sins against human traditions, and this is most vain. This doctrine has forced to despair many godly minds, which were not able to find rest, because they believed that by divine Law an enumeration was necessary, and yet they experienced that it was impossible. But other faults of no less moment inhere in the doctrine of the adversaries concerning repentance, which we will now recount.



Part 15

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.



Part 16

Article VI: Of Confession and Satisfaction.

Good men can easily judge that it is of the greatest importance that the true doctrine concerning the abovementioned parts, namely, contrition and faith, be preserved. [For the great fraud of indulgences, etc., and the preposterous doctrines of the sophists have sufficiently taught us what great vexation and danger arise therefrom if a foul stroke is here made. How many a godly conscience under the Papacy sought with great labor the true way, and in the midst of such darkness did not find it!] Therefore, we have always been occupied more with the elucidation of these topics, and have disputed nothing as yet concerning confession and satisfaction. For we also retain confession, especially on account of the absolution, as being the word of God which, by divine authority, the power of the keys pronounces upon individuals. Therefore it would be wicked to remove private absolution from the Church. Neither do they understand what the remission of sins or the power of the keys is, if there are any who despise private absolution. But in reference to the enumeration of offenses in confession, we have said above that we hold that it is not necessary by divine right. For the objection, made by some, that a judge ought to investigate a ease before he pronounces upon it, pertains in no way to this subject; because the ministry of absolution is favor or grace, it is not a legal process, or law. [For God is the Judge, who has committed to the apostles, not the office of judges, but the administration of grace namely, to acquit those who desire, etc.] Therefore ministers in the Church have the command to remit sin, they have not the command to investigate secret sins. And indeed, they absolve from those that we do not remember; for which reason absolution, which is the voice of the Gospel remitting sins and consoling consciences, does not require judicial examination.

And it is ridiculous to transfer hither the saying of Solomon, Prov. 27, 23: Be thou diligent to know the state of thy flocks. For Solomon says nothing of confession, but gives to the father of a family a domestic precept, that he should use what is his own, and abstain from what is another's, and he commands him to take care of his own property diligently, yet in such a way that, with his mind occupied with the increase of his resources, he should not cast away the fear of God, or faith or care in God's Word. But our adversaries, by a wonderful metamorphosis, transform passages of Scripture to whatever meaning they please. [They produce from the Scriptures black and white, as they please, contrary to the natural meaning of the clear words.] Here to know signifies with them to hear confessions, the state, not the outward life, but the secrets of conscience; and the flocks signify men. [Sable, we think means a school within which there are such doctors and orators. But it has happened aright to those who thus despise the Holy Scriptures and all fine arts that they make gross mistakes in grammar.] The interpretation is assuredly neat, and is worthy of these despisers of the pursuits of eloquence. But if any one desires by a similitude to transfer a precept from a father of a family to a pastor of a Church, he ought certainly to interpret "state" [V. vultus, countenance] as applying to the outward life. This similitude will be more consistent.

But let us omit such matters as these. At different times in the Psalms mention is made of confession, as, Ps. 32, 5: I said, I will confess my transgressions unto the Lord; and Thou forgavest the iniquity of my sin. Such confession of sin which is made to God is contrition itself. For when confession is made to God, it must be made with the heart not alone with the voice, as is made on the stage by actors. Therefore, such confession is contrition, in which, feeling God's wrath, we confess that God is justly angry, and that He cannot be appeased by our works, and nevertheless we seek for mercy because of God's promise. Such is the following confession, Ps. 51, 4: Against Thee only have I sinned, that Thou mightest be justified and be clear when Thou judgest, i.e., "I confess that I am a sinner, and have merited eternal wrath, nor can I set my righteousnesses, my merits, against Thy wrath; accordingly, I declare that Thou art just when Thou condemnest and punishest us, I declare that Thou art clear when hypocrites judge Thee to be unjust in punishing them or in condemning the well-deserving. Yea, our merits cannot be opposed to Thy judgment but we shall thus be justified, namely, if Thou justifiest us, if through Thy mercy Thou accountest us righteous." Perhaps some one may also cite Jas. 5, 16: Confess your faults one to another. But here the reference is not to confession that is to be made to the priests, but, in general, concerning the reconciliation of brethren to each other. For it commands that the confession be mutual.

Again, our adversaries will condemn many most generally received teachers if they will contend that in confession an enumeration of offenses is necessary according to divine Law. For although we approve of confession, and judge that some examination is of advantage in order that men may be the better instructed [young and inexperienced persons be questioned], yet the matter must be so controlled that snares are not cast upon consciences, which never will be tranquil if they think that they cannot obtain the remission of sins unless this precise enumeration be made. That which the adversaries have expressed in the Confutation is certainly most false, namely, that a full confession is necessary for salvation. For this is impossible. And what snares they here cast upon the conscience when they require a full confession! For when will conscience be sure that the confession is complete? In the Church-writers mention is made of confession, but they do not speak of this enumeration of secret offenses, but of the rite of public repentance. For as the fallen or notorious [those guilty of public crimes] were not received without fixed satisfactions [without a public ceremony or reproof], they made confession on this account to the presbyters, in order that satisfactions might be prescribed to them according to the measure of their offenses. This entire matter contained nothing similar to the enumeration concerning which we are disputing. This confession was made, not because the remission of sins before God could not occur without it, but because satisfactions could not be prescribed unless the kind of offense were first known. For different offenses had different canons.

And from this rite of public repentance there has been left the word "satisfaction." For the holy Fathers were unwilling to receive the fallen or the notorious, unless as far as it was possible, their repentance had been first examined into and exhibited publicly. And there seem to have been many causes for this. For to chastise those who had fallen served as an example, just as also the gloss upon the degrees admonishes, and it was improper immediately to admit notorious men to the communion [without their being tested]. These customs have long since grown obsolete. Neither is it necessary to restore them, because they are not necessary for the remission of sins before God. Neither did the Fathers hold this, namely, that men merit the remission of sins through such customs or such works, although these spectacles [such outward ceremonies] usually lead astray the ignorant to think that by these works they merit the remission of sins before God. But if any one thus holds, he holds to the faith of a Jew and heathen. For also the heathen had certain expiations for offenses through which they imagined to be reconciled to God. Now, however, although the custom has become obsolete, the name satisfaction still remains, and a trace of the custom also remains of prescribing in confession certain satisfactions, which they define as works that are not due. We call them canonical satisfactions. Of these we hold, just as of the enumeration, that canonical satisfactions [these public ceremonies] are not necessary by divine Law for the remission of sins, just as those ancient exhibitions of satisfactions in public repentance were not necessary by divine Law for the remission of sins. For the belief concerning faith must be retained, that by faith we obtain remission of sins for Christ's sake, and not for the sake of our works that precede or follow [when we are converted or born anew in Christ]. And for this reason we have discussed especially the question of satisfactions, that by submitting to them the righteousness of faith be not obscured, or men think that for the sake of these works they obtain remission of sins. And many sayings that are current in the schools aid the error, such as that which they give in the definition of satisfaction, namely, that it is wrought for the purpose of appeasing the divine displeasure.

But, nevertheless, the adversaries acknowledge that satisfactions are of no profit for the remission of guilt. Yet they imagine that satisfactions are of profit in redeeming from the punishments, whether of purgatory or other punishments. For thus they teach that in the remission of sins, God [without means, alone] remits the guilt, and yet, because it belongs to divine justice to punish sin, that He commutes eternal into temporal punishment. They add further that a part of this temporal punishment is remitted by the power of the keys, but that the rest is redeemed by means of satisfactions. Neither can it be understood of what punishments a part is remitted by the power of the keys, unless they say that a part of the punishments of purgatory is remitted, from which it would follow that satisfactions are only punishments redeeming from purgatory. And these satisfactions, they say, avail even though they are rendered by those who have relapsed into mortal sin, as though indeed the divine displeasure could be appeased by those who are in mortal sin. This entire matter is fictitious, and recently fabricated without the authority of Scripture and the old writers of the Church. And not even Longobardus speaks in this way of satisfactions. The scholastics saw that there were satisfactions in the Church; and they did not notice that these exhibitions had been instituted both for the purpose of example, and for testing those who desired to be received by the Church. In a word, they did not see that it was a discipline, and entirely a secular matter. Accordingly, they superstitiously imagined that these avail not for discipline before the Church, but for appeasing God. And just as in other places they frequently, with great inaptness, have confounded spiritual and civil matters [the kingdom of Christ, which is spiritual, and the kingdom of the world, and external discipline], the same happens also with regard to satisfactions. But the gloss on the canons at various places testifies that these observances were instituted for the sake of church discipline [should serve alone for an example before the Church].

Let us see, moreover, how in the Confutation which they had the presumption to obtrude upon His Imperial Majesty, they prove these figments of theirs. They cite many passages from the Scriptures, in order to impose upon the inexperienced, as though this subject which was unknown even in the time of Longobard, had authority from the Scriptures. They bring forward such passages as these: Bring forth, therefore, fruits meet for repentance, Matt. 3, 8, Mark 1, 15. Again: Yield your members servants to righteousness Rom. 6, 19. Again, Christ preaches repentance, Matt. 4, 17: Repent. Again, Christ Luke 24, 47, commands the apostles to preach repentance, and Peter preaches repentance Acts 2, 38. Afterward they cite certain passages of the Fathers and the canons, and conclude that satisfactions in the Church are not to be abolished contrary to the plain Gospel and the decrees of the Councils and Fathers [against the decision of the Holy Church]; nay, even that those who have been absolved by the priest ought to bring to perfection the repentance that has been enjoined, following the declaration of Paul, Titus 2, 14: Who gave Himself for us that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works.

May God put to confusion these godless sophists who so wickedly distort God's Word to their own most vain dreams! What good man is there who is not moved by such indignity?" Christ says, Repent, the apostles preach repentance; therefore eternal punishments are compensated by the punishments of purgatory; therefore the keys have the power to remit part of the punishments of purgatory; therefore satisfactions redeem the punishments of purgatory"! Who has taught these asses such logic? Yet this is neither logic nor sophistry, but cunning trickery. Accordingly, they appeal to the expression repent in such a way that, when the inexperienced hear such a passage cited against us they may derive the opinion that we deny the entire repentance. By these arts they endeavor to alienate minds and to enkindle hatred, so that the inexperienced may cry out against us [Crucify! crucify!], that such pestilent heretics as disapprove of repentance should be removed from their midst. [Thus they are publicly convicted of being liars in this matter.]

But we hope that among good men these calumnies [and misrepresentations of Holy Scripture] may make little headway. And God will not long endure such impudence and wickedness. [They will certainly be consumed by the First and Second Commandments.] Neither has the Pope of Rome consulted well for his own dignity in employing such patrons, because he has entrusted a matter of the greatest importance to the judgment of these sophists. For since we include in the Confession almost the sum of the entire Christian doctrine, judges should have been appointed to make a declaration concerning matters so important and so many and various, whose learning and faith would have been more approved than that of these sophists who have written this Confutation. It was particularly becoming for you, O Campegius, in accordance with your wisdom, to have taken care that in regard to matters of such importance they should write nothing which either at this time or with posterity might seem to be able to diminish regard for the Roman See. If the Roman See judges it right that all nations should acknowledge her as mistress of the faith, she ought to take pains that learned and uncorrupt men make investigation concerning matters of religion. For what will the world judge if at any time the writing of the adversaries be brought to light? What will posterity judge concerning these reproachful judicial investigations? You see, O Campegius, that these are the last times, in which Christ predicted that there would be the greatest danger to religion. You, therefore, who ought, as it were, to sit on the watch-tower and control religious matters, should in these times employ unusual wisdom and diligence. There are many signs which, unless you heed them, threaten a change to the Roman state. And you make a mistake if you think that Churches should be retained only by force and arms. Men ask to be taught concerning religion. How many do you suppose there are, not only in Germany, but also in England, in Spain, in France, in Italy, and finally even in the city of Rome, who, since they see that controversies have arisen concerning of the greatest importance, are beginning here and there to doubt, and to be silently indignant that you refuse to investigate and judge aright subjects of such weight as these; that you do not deliver wavering consciences; that you only bid us be overthrown and annihilated by arms? There are many good men to whom this doubt is more bitter than death. You do not consider sufficiently how great a subject religion is, if you think that good men are in anguish for a slight cause whenever they begin to doubt concerning any dogma. And this doubt can have no other effect than to produce the greatest bitterness of hatred against those who, when they ought to heal consciences, plant themselves in the way of the explanation of the subject. We do not here say that you ought to fear God's judgment. For the hierarchs think that they can easily provide against this, for since they hold the keys, of course they can open heaven for themselves whenever they wish. We are speaking of the judgments of men and the silent desires of all nations, which, indeed, at this time require that these matters be investigated and decided in such a manner that good minds may be healed and freed from doubt. For, in accordance with your wisdom, you can easily decide what will take place if at any time this hatred against you should break forth. But by this favor you will be able to bind to yourself all nations, as all sane men regard it as the highest and most important matter, if you heal doubting consciences. We have said these things not because we doubt concerning our Confession. For we know that it is true, godly, and useful to godly consciences. But it is likely that there are many in many places who waver concerning matters of no light importance, and yet do not hear such teachers as are able to heal their consciences.

But let us return to the main point. The Scriptures cited by the adversaries speak in no way of canonical satisfactions, and of the opinions of the scholastics, since it is evident that the latter were only recently born. Therefore it is pure slander when they distort Scripture to their own opinions. We say that good fruits, good works in every kind of life, ought to follow repentance, i.e., conversion or regeneration [the renewal of the Holy Ghost in the heart]. Neither can there be true conversion or true contrition where mortifications of the flesh and good fruits do not follow [if we do not externally render good works and Christian patience]. True terrors, true griefs of mind, do not allow the body to indulge in sensual pleasures, and true faith is not ungrateful to God, neither does it despise God's commandments. In a word, there is no inner repentance unless it also produces outwardly mortifications of the flesh. We say also that this is the meaning of John when he says, Matt. 3, 8: Bring forth, therefore, fruits meet for repentance. Likewise of Paul when he says Rom. 6, 19: Yield your members servants to righteousness; just as he likewise says elsewhere, Rom. 12, 1: Present your bodies a living sacrifice, etc. And when Christ says Matt. 4, 17: Repent, He certainly speaks of the entire repentance, of the entire newness of life and its fruits, He does not speak of those hypocritical satisfactions which, the scholastics avail for compensating the punishment of purgatory or other punishments when they are made by those who are in mortal sin.

Many arguments, likewise, can be collected to show that these passages of Scripture pertain in no way to scholastic satisfactions. These men imagine that satisfactions are works that are not due [which we are not obliged to do]; but Scripture, in these passages, requires works that are due [which we are obliged to do]. For this word of Christ, Repent, is the word of a commandment. Likewise the adversaries write that if any one who goes to confession should refuse to undertake satisfactions, he does not sin, but will pay these penalties in purgatory. Now the following passages are, without controversy, precepts pertaining to this life: Repent; Bring forth fruits meet for repentance; Yield your members servants to righteousness. Therefore they cannot be distorted to the satisfactions which it is permitted to refuse. For to refuse God's commandments is not permitted. [For God's commands are not thus left to our discretion.] Thirdly, indulgences remit these satisfactions, as is taught by the Chapter, De Poenitentiis et Remissione, beginning Quum ex eo, etc. But indulgences do not free us from the commandments: Repent; Bring forth fruits meet for repentance. Therefore it is manifest that these passages of Scripture have been wickedly distorted to apply to canonical satisfactions. See further what follows. If the punishments of purgatory are satisfactions, or satispassions [sufferings sufficient], or if satisfactions are a redemption of the punishments of purgatory, do these passages also give commandment that souls be punished in purgatory? [The above-cited passages of Christ and Paul must also show and prove that souls enter purgatory and there suffer pain.] Since this must follow from the opinions of the adversaries, these passages should be interpreted in a new way [these passages should put on new coats]: Bring forth fruits meet for repentance; Repent, i.e., suffer the punishments of purgatory after this life. But we do not care about refuting in more words these absurdities of the adversaries. For it is evident that Scripture speaks of works that are due, of the entire newness of life, and not of these observances of works that are not due, of which the adversaries speak. And yet, by these figments they defend orders [of monks], the sale of Masses and infinite observances, namely, as works which, if they do not make satisfaction for guilt, yet make satisfaction for punishment.

Since, therefore, the passages of Scripture cited do not say that eternal punishments are to be compensated by works that are not due, the adversaries are rash in affirming that these satisfactions are compensated by canonical satisfactions. Nor do the keys have the command to commute some punishments, and likewise to remit a part of the punishments. For where are such things [dreams and lies] read in the Scriptures? Christ speaks of the remission of sins when He says Matt. 18, 18: Whatsoever ye shall loose, etc. [i.e.], sin being forgiven, death eternal is taken away, and life eternal bestowed. Nor does Whatsoever ye shall bind speak of the imposing of punishments, but of retaining the sins of those who are not converted. Moreover, the declaration of Longobard concerning remitting a part of the punishments has been taken from the canonical punishments; a part of these the pastors remitted. Although, we hold that repentance ought to bring forth good fruits for the sake of God's glory and command, and good fruits, true fastings, true prayers, true alms, etc., have the commands of God, yet in the Holy Scriptures we nowhere find this, namely, that eternal punishments are not remitted except on account of the punishment of purgatory or canonical satisfactions, i.e., on account of certain works not due, or that the power of the keys has the command to commute their punishments or to remit a portion. These things the adversaries were to prove. [This they will not attempt.]

Besides, the death of Christ is a satisfaction not only for guilt, but also for eternal death, according to Hos. 13, 14: 0 death, I will be thy death. How monstrous, therefore, it is to say that the satisfaction of Christ redeemed from the guilt, and our punishments redeem from eternal death, as the expression, I will be thy death, ought then to be understood, not concerning Christ, but concerning our works, and, indeed, not concerning the works commanded by God, but concerning some frigid observances devised by men! And these are said to abolish death, even when they are wrought in mortal sin. It is incredible with what grief we recite these absurdities of the adversaries, which cannot but cause one who considers them to be enraged against such doctrines of demons, which the devil has spread in the Church in order to suppress the knowledge of the Law and Gospel, of repentance and quickening, and the benefits of Christ. For of the Law they speak thus: "God, condescending to our weakness, has given to man a measure of those things to which of necessity he is bound and this is the observance of precepts, so that from what is left, i.e., from works of supererogation, he can render satisfaction with reference to offenses that have been committed." Here men imagine that they can observe the Law of God in such a manner as to be able to do even more than the Law exacts. But Scripture everywhere exclaims that we are far distant from the perfection which the Law requires. Yet these men imagine that the Law of God has been comprised in outward and civil righteousness; they do not see that it requires true love to God "with the whole heart," etc., and condemns the entire concupiscence in the nature. Therefore no one does as much as the Law requires. Hence their imagination that we can do more is ridiculous. For although we can perform outward works not commanded by God's Law [which Paul calls beggarly ordinances], yet the confidence that satisfaction is rendered God's Law [yea, that more is done than God demands] is vain and wicked. And true prayers, true alms, true fastings, have God's command; and where they have God's command, they cannot without sin be omitted. But these works, in so far as they have not been commanded by God's Law, but have a fixed form derived from human rule are works of human traditions of which Christ says, Matt. 15, 9: In vain they do worship Me with the commandments of men, such as certain fasts appointed not for restraining the flesh, but that, by this work, honor may be given to God, as Scotus says, and eternal death be made up for; likewise, a fixed number of prayers, a fixed measure of alms when they are rendered in such a way that this measure is a worship ex opere operato giving honor to God, and making up for eternal death. For they ascribe satisfaction to these ex opere operato, because they teach that they avail even in those who are in mortal sin. There are works which depart still farther from God's commands, as [rosaries and] pilgrimages; and of these there is a great variety: one makes a journey [to St. Jacob] clad in mail, and another with bare feet. Christ calls these "vain acts of worship," and hence they do not serve to appease God's displeasure, as the adversaries say. And yet they adorn these works with magnificent titles; they call them works of supererogation, to them the honor is ascribed of being a price paid instead of eternal death. Thus they are preferred to the works of God's commandments [the true works expressly mentioned in the Ten Commandments]. In this way the Law of God is obscured in two ways, one, because satisfaction is thought to be rendered God's Law by means of outward and civil works, the other, because human traditions are added whose works are preferred to the works of the divine Law.



Part 17

In the second place, repentance and grace are obscured. For eternal death is not atoned for by this compensation of works because it is idle, and does not in the present life taste of death. Something else must be opposed to death when it tries us. For just as the wrath of God is overcome by faith in Christ, so death is overcome by faith in Christ. Just as Paul says, 1 Cor. 16, 67: But thanks be to God which giveth us the victory through our Lord Jesus Christ. He does not say: "Who giveth us the victory if we oppose our satisfactions against death." The adversaries treat of idle speculations concerning the remission of guilt, and do not see how in the remission of guilt, the heart is freed by faith in Christ from God's anger and eternal death. Since, therefore, the death of Christ is a satisfaction for eternal death, and since the adversaries themselves confess that these works of satisfactions are works that are not due, but are works of human traditions, of which Christ says, Matt. 16, 9, that they are vain acts of worship, we can safely affirm that canonical satisfactions are not necessary by divine Law for the remission of guilt, or eternal punishment, or the punishment of purgatory.

But the adversaries object that vengeance or punishment is necessary for repentance, because Augustine says that repentance is vengeance punishing, etc.. We grant that vengeance or punishment is necessary in repentance, yet not as merit or price, as the adversaries imagine that satisfactions are. But vengeance is in repentance formally, i.e., because regeneration itself occurs by a perpetual mortification of the oldness of life. The saying of Scotus may indeed be very beautiful, that poenitentia is so called because it is, as it were, poenae tenentia, holding to punishment. But of what punishment, of what vengeance, does Augustine speak? Certainly of true punishment, of true vengeance, namely, of contrition, of true terrors. Nor do we here exclude the outward mortifications of the body, which follow true grief of mind. The adversaries make a great mistake if they imagine that canonical satisfactions [their juggler's tricks, rosaries, pilgrimages, and such like] are more truly punishments than are true terrors in the heart. It is most foolish to distort the name of punishment to these frigid satisfactions, and not to refer them to those horrible terrors of conscience of which David says, Ps. 18, 4; 2 Sam. 22, 5: The sorrows of death compassed me. Who would not rather, clad in mail and equipped, seek the church of James, the basilica of Peter, etc., than bear that ineffable violence of grief which exists even in persons of ordinary lives, if there be true repentance?

But they say that it belongs to God's justice to punish sin. He certainly punishes it in contrition, when in these terrors He shows His wrath. Just as David indicates when he prays, Ps. 6, 1: 0 Lord, rebuke me not in Thine anger. And Jeremiah, 10, 24: 0 Lord, correct me, but with judgment; not in Thine anger, lest Thou bring me to nothing. Here indeed the most bitter punishments are spoken of. And the adversaries acknowledge that contrition can be so great that satisfaction is not required. Contrition is therefore more truly a punishment than is satisfaction. Besides, saints are subject to death, and all general afflictions, as Peter says, 1 Ep. 4, 17: For the time is come that judgment must begin at the house of God; and if it first begin at us, what shall the end be of them that obey not the Gospel of God? And although these afflictions are for the most part the punishments of sin, yet in the godly they have a better end, namely, to exercise them, that they may learn amidst trials to seek God's aid, to acknowledge the distrust of their own hearts, etc., as Paul says of himself, 2 Cor. 1, 9: But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead. And Isaiah says, 26, 16: They poured out prayer when Thy chastening was upon them i.e., afflictions are a discipline by which God exercises the saints. Likewise afflictions are inflicted because of present sin, since in the saints they mortify and extinguish concupiscence, so that they may be renewed by the Spirit, as Paul says, Rom. 8, 10: The body is dead because of sin, i. e., it is mortified [more and more every day] because of present sin which is still left in the flesh. And death itself serves this purpose, namely, to abolish this flesh of sin, that we may rise absolutely new. Neither is there now in the death of the believer, since by faith he has overcome the terrors of death, that sting and sense of wrath of which Paul speaks 1 Cor. 15, 56: The sting of death is sin; and the strength of sin is the Law. This strength of sin, this sense of wrath, is truly a punishment as long as it is present; without this sense of wrath, death is not properly a punishment. Moreover, canonical satisfactions do not belong to these punishments; as the adversaries say that by the power of the keys a part of the punishments is remitted. Likewise, according to these very men, the keys remit the satisfactions, and the punishments on account of which the satisfactions are made. But it is evident that the common afflictions are not removed by the power of the keys. And if they wish to be understood concerning punishments, why do they add that satisfaction is to be rendered in purgatory?

They oppose the example of Adam, and also of David, who was punished for his adultery. From these examples they derive the universal rule that peculiar temporal punishments in the remission of sins correspond to individual sins. It has been said before that saints suffer punishments, which are works of God; they suffer contrition or terrors, they also suffer other common afflictions. Thus, for example, some suffer punishments of their own that have been imposed by God. And these punishments pertain in no way to the keys because the keys neither can impose nor remit them, but God, without the ministry of the keys, imposes and remits them [as He will].

Neither does the universal rule follow: Upon David a peculiar punishment was imposed, therefore, in addition to common afflictions, there is another punishment of purgatory, in which each degree corresponds to each sin. Where does Scripture teach that we cannot be freed from eternal death except by the compensation of certain punishments in addition to common afflictions? But, on the other hand, it most frequently teaches that the remission of sins occurs freely for Christ's sake, that Christ is the Victor of sin and death. Therefore the merit of satisfaction is not to be patched upon this. And although afflictions still remain, yet Scripture interprets these as the mortifications of present sin [to kill and humble the old Adam], and not as the compensations of eternal death or as prices for eternal death.

Job is excused that he was not afflicted on account of past evil deeds, therefore afflictions are not always punishments or signs of wrath. Yea, terrified consciences are to be taught that other ends of afflictions are more important [that they should learn to regard troubles far differently, namely, as signs of grace], lest they think that they are rejected by God when in afflictions they see nothing but God's punishment and anger. The other more important ends are to be considered namely, that God is doing His strange work so that He may he able to do His own work, etc., as Isaiah teaches in a long discourse, chap. 28. And when the disciples asked concerning the blind man who sinned, John 9, 2. 3, Christ replies that the cause of his blindness is not sin, but that the works of God should be made manifest in him. And in Jeremiah, 49, 12, it is said: They whose judgment was not to drink of the cup have assuredly drunken. Thus the prophets and John the Baptist and other saints were killed. Therefore afflictions are not always punishments for certain past deeds, but they are the works of God, intended for our profit, and that the power of God might be made more manifest in our weakness [how He can help in the midst of death].

Thus Paul says, 2 Cor. 12, 5. 9: The strength of God is made perfect in my weakness. Therefore, because of God's will, our bodies ought to be sacrifices, declare our obedience [and patience], and not to compensate for eternal death, for which God has another price namely, the death of His own Son. And in this sense Gregory interprets even the punishment of David when he says: If God on account of that sin had threatened that he would thus be humbled by his son, why, when the sin was forgiven, did He fulfil that which He had threatened against him? The reply is that this remission was made that man might not be hindered from receiving eternal life, but that the example of the threatening followed, in order that the piety of the man might be exercised and tested even in this humility. Thus also God inflicted upon man death of body on account of sin, and after the remission of sins He did not remove it, for the sake of exercising justice namely, in order that the righteousness of those who are sanctified might be exercised and tested.