Part 5 (2/2)

We are not, therefore, on this topic contending with the adversaries concerning a small matter. We are not seeking out idle subtilties when we find fault with them for teaching that we merit eternal life by works, while that faith is omitted which apprehends Christ as Mediator. For of this faith which believes that for Christ's sake the Father is propitious to us there is not a syllable in the scholastics. Everywhere they hold that we are accepted and righteous because of our works, wrought either from reason, or certainly wrought by the inclination of that love concerning which they speak.

And yet they have certain sayings, maxims, as it were, of the old writers, which they distort in interpreting. In the schools the boast is made that good works please on account of grace, and that confidence must be put in G.o.d's grace. Here they interpret grace as a habit by which we love G.o.d, as though, indeed, the ancients meant to say that we ought to trust in our love, of which we certainly experience how small and how impure it is. Although it is strange how they bid us trust in love, since they teach us that we are not able to know whether it be present. Why do they not here set forth the grace, the mercy of G.o.d toward us? And as often as mention is made of this, they ought to add faith. For the promise of G.o.d's mercy, reconciliation, and love towards us is not apprehended unless by faith. With this view they would be right in saying that we ought to trust in grace, that good works please because of grace, when faith apprehends grace. In the schools the boast is also made that our good works avail by virtue of Christ's pa.s.sion. Well said! But why add nothing concerning faith? For Christ is a propitiation, as Paul, Rom. 3, 25, says, through faith. When timid consciences are comforted by faith, and are convinced that our sins have been blotted out by the death of Christ, and that G.o.d has been reconciled to us on account of Christ's suffering, then, indeed, the suffering of Christ profits us. If the doctrine concerning faith be omitted, it is said in vain that works avail by virtue of Christ's pa.s.sion.

And very many other pa.s.sages they corrupt in the schools because they do not teach the righteousness of faith and because they understand by faith merely a knowledge of the history or of dogmas, and do not understand by it that virtue which apprehends the promise of grace and of righteousness, and which quickens hearts in the terrors of sin and of death. When Paul says, Rom. 10, 10: With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, we think that the adversaries acknowledge here that confession justifies or saves, not _ex opere operato_, but only on account of the faith of the heart. And Paul thus says that confession saves, in order to show what sort of faith obtains eternal life; namely, that which is firm and active. That faith, however, which does not manifest itself in confession is not firm. Thus other good works please on account of faith, as also the prayers of the Church ask that all things may be accepted for Christ's sake. They likewise ask all things for Christ's sake. For it is manifest that at the close of prayers this clause is always added: Through Christ, our Lord. Accordingly, we conclude that we are justified before G.o.d, are reconciled to G.o.d and regenerated by faith, which in repentance apprehends the promise of grace, and truly quickens the terrified mind, and is convinced that for Christ's sake G.o.d is reconciled and propitious to us. And through this faith, says Peter, 1 Ep. 1, 5, we are kept unto salvation ready to be revealed. The knowledge of this faith is necessary to Christians, and brings the most abundant consolation in all afflictions, and displays to us the office of Christ because those who deny that men are justified by faith, and deny that Christ is Mediator and Propitiator, deny the promise of grace and the Gospel. They teach only the doctrine either of reason or of the Law concerning justification. We have shown the origin of this case, so far as can here be done, and have explained the objections of the adversaries. Good men, indeed, will easily judge these things, if they will think, as often as a pa.s.sage concerning love or works is cited, that the Law cannot be observed without Christ, and that we cannot be justified from the Law, but from the Gospel, that is, from the promise of the grace promised in Christ.

And we hope that this discussion, although brief, will be profitable to good men for strengthening faith, and teaching and comforting conscience. For we know that those things which we have said are in harmony with the prophetic and apostolic Scriptures, with the holy Fathers, Ambrose, Augustine and very many others, and with the whole Church of Christ, which certainly confesses that Christ is Propitiator and Justifier.

Nor are we immediately to judge that the Roman Church agrees with everything that the Pope, or cardinals, or bishops, or some of the theologians, or monks approve. For it is manifest that to most of the pontiffs their own authority is of greater concern than the Gospel of Christ. And it has been ascertained that most of them are openly Epicureans. It is evident that theologians have mingled with Christian doctrine more of philosophy than was sufficient. Nor ought their influence to appear so great that it will never be lawful to dissent from their disputations, because at the same time many manifest errors are found among them, such as, that we are able from purely natural powers to love G.o.d above all things. This dogma, although it is manifestly false, has produced many other errors. For the Scriptures the holy Fathers, and the judgments of all the G.o.dly everywhere make reply. Therefore, even though Popes, or some theologians, and monks in the Church have taught us to seek remission of sins, grace, and righteousness through our own works, and to invent new forms of wors.h.i.+p, which have obscured the office of Christ, and have made out of Christ not a Propitiator and Justifier, but only a Legislator, nevertheless the knowledge of Christ has always remained with some G.o.dly persons. Scripture, moreover, has predicted that the righteousness of faith would be obscured in this way by human traditions and the doctrine of works. Just as Paul often complains (cf. Gal. 4, 9; 5, 7; Col. 2, 8, 16 sq.; 1 Tim. 4, 2 sq., etc.) that there were even at that time those who, instead of the righteousness of faith, taught that men were reconciled to G.o.d and justified by their own works and own acts of wors.h.i.+p, and not by faith for Christ's sake; because men judge by nature that G.o.d ought to be appeased by works. Nor does reason see a righteousness other than the righteousness of the Law, understood in a civil sense.

Accordingly, there have always existed in the world some who have taught this carnal righteousness alone to the exclusion of the righteousness of faith; and such teachers will also always exist.

The same happened among the people of Israel. The greater part of the people thought that they merited remission of sins by their works they acc.u.mulated sacrifices and acts of wors.h.i.+p. On the contrary, the prophets, in condemnation of this opinion, taught the righteousness of faith. And the occurrences among the people of Israel are ill.u.s.trations of those things which were to occur in the Church. Therefore, let the mult.i.tude of the adversaries, who condemn our doctrine, not disturb G.o.dly minds. For their spirit can easily be judged, because in some articles they have condemned truth that is so clear and manifest that their G.o.dlessness appears openly. For the bull of Leo X condemned a very necessary article, which all Christians should hold and believe, namely, that we ought to trust that we have been absolved not because of our contrition, but because of Christ's word, Matt. 16, 19: Whatsoever thou shalt bind, etc. And now, in this a.s.sembly, the authors of the _Confutation_ have in clear words condemned this, namely, that we have said that faith is a part of repentance, by which we obtain remission of sins, and overcome the terrors of sin, and conscience is rendered pacified. Who, however, does not see that this article that by faith we obtain the remission of sins, is most true, most certain, and especially necessary to all Christians? Who to all posterity, hearing that such a doctrine has been condemned, will judge that the authors of this condemnation had any knowledge of Christ?

And concerning their spirit, a conjecture can be made from the unheard-of cruelty, which it is evident that they have hitherto exercised towards most good men. And in this a.s.sembly we have heard that a reverend father, when opinions concerning our Confession were expressed, said in the senate of the Empire that no plan seemed to him better than to make a reply written in blood to the Confession which we had presented written in ink. What more cruel would Phalaris say? Therefore some princes also have judged this expression unworthy to be spoken in such a meeting. Wherefore, although the adversaries claim for themselves the name of the Church, nevertheless we know that the Church of Christ is with those who teach the Gospel of Christ, not with those who defend wicked opinions contrary to the Gospel, as the Lord says, John 10, 21: My sheep hear My voice. And Augustine says: The question is, Where is the Church!

What, therefore, are we to do? Are we to seek it in our own words or in the words of its Head our Lord Jesus Christ? I think that we ought to seek it in the words of Him who is Truth, and who knows His own body best. Hence the judgments of our adversaries will not disturb us, since they defend human opinions contrary to the Gospel, contrary to the authority of the holy Fathers, who have written in the Church, and contrary to the testimonies of G.o.dly minds.

Part 11

Articles VII and VIII: _Of the Church._

The Seventh Article of our Confession, in which we said that the Church is the congregation of saints, they have condemned and have added a long disquisition, that the wicked are not to be separated from the Church, since John has compared the Church to a thres.h.i.+ng-floor on which wheat and chaff are heaped together, Matt. 3, 12, and Christ has compared it to a net in which there are both good and bad fishes, Matt. 13, 47. It is, verily, a true saying, namely, that there is no remedy against the attacks of the slanderer.

Nothing can be spoken with such care that it can escape detraction.

For this reason we have added the Eighth Article, lest any one might think that we separate the wicked and hypocrites from the outward fellows.h.i.+p of the Church, or that we deny efficacy to Sacraments administered by hypocrites or wicked men. Therefore there is no need here of a long defense against this slander. The Eighth Article is sufficient to exculpate us. For we grant that in this life hypocrites and wicked men have been mingled with the Church, and that they are members of the Church according to the outward fellows.h.i.+p of the signs of the Church, i.e., of Word, profession, and Sacraments, especially if they have not been excommunicated. Neither are the Sacraments without efficacy for the reason that they are administered by wicked men; yea, we can even be right in using the Sacraments administered by wicked men. For Paul also predicts, 2 Thess. 2, 4, that Antichrist will sit in the temple of G.o.d, i.e., he will rule and bear office in the Church. But the Church is not only the fellows.h.i.+p of outward objects and rites, as other governments, but it is originally a fellows.h.i.+p of faith and of the Holy Ghost in hearts.

[The Christian Church consists not alone in fellows.h.i.+p of outward signs, but it consists especially in inward communion of eternal blessings in the heart, as of the Holy Ghost, of faith, of the fear and love of G.o.d]; which fellows.h.i.+p nevertheless has outward marks so that it can be recognized, namely, the pure doctrine of the Gospel, and the administration of the Sacraments in accordance with the Gospel of Christ. [Namely, where G.o.d's Word is pure, and the Sacraments are administered in conformity with the same, there certainly is the Church, and there are Christians.] And this Church alone is called the body of Christ, which Christ renews [Christ is its Head, and] sanctifies and governs by His Spirit, as Paul testifies, Eph. 1, 22 sq., when he says: And gave Him to be the Head over all things to the Church, which is His body, the fulness of Him that filleth all in all. Wherefore, those in whom Christ does not act [through His Spirit] are not the members of Christ. This, too, the adversaries acknowledge, namely, that the wicked are dead members of the Church. Therefore we wonder why they have found fault with our description [our conclusion concerning Church] which speaks of living members. Neither have we said anything new. Paul has defined the Church precisely in the same way, Eph. 6, 25 f., that it should be cleansed in order to be holy. And he adds the outward marks, the Word and Sacraments. For he says thus: Christ also loved the Church, and gave himself for it, that He might sanctify and cleanse it with the was.h.i.+ng of water by the Word, that He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it should be holy and without blemish. In the Confession we have presented this sentence almost in the very words. Thus also the Church is defined by the article in the Creed which teaches us to believe that there is a holy Catholic Church. The wicked indeed are not a holy Church. And that which follows, namely, the communion of saints, seems to be added in order to explain what the Church signifies, namely, the congregation of saints, who have with each other the fellows.h.i.+p of the same Gospel or doctrine [who confess one Gospel, have the same knowledge of Christ] and of the same Holy Ghost, who renews, sanctifies, and governs their hearts.

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

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

Therefore, only those are the people, according to the Gospel, who receive this promise of the Spirit. Besides, the Church is the kingdom of Christ, distinguished from the kingdom of the devil. It is certain, however, that the wicked are in the power of the devil, and members of the kingdom of the devil, as Paul teaches, Eph. 2, 2, when he says that the devil now worketh in the children of disobedience. And Christ says to the Pharisees, who certainly had outward fellows.h.i.+p with the Church, i.e., with the saints among the people of the Law (for they held office, sacrificed, and taught): Ye are of your father, the devil, John 8, 44. Therefore, the Church, which is truly the kingdom of Christ is properly the congregation of saints. For the wicked are ruled by the devil, and are captives of the devil; they are not ruled by the Spirit of Christ.

But what need is there of words in a manifest matter? [However, the adversaries contradict the plain truth.] If the Church, which is truly the kingdom of Christ, is distinguished from the kingdom of the devil, it follows necessarily that the wicked, since they are in the kingdom of the devil, are not the Church; although in this life, because the kingdom of Christ has not yet been revealed; they are mingled with the Church, and hold offices [as teachers, and other offices] in the Church. Neither are the wicked the kingdom of Christ, for the reason that the revelation has not yet been made. For that is always the kingdom which He quickens by His Spirit, whether it be revealed or be covered by the cross; just as He who has now been glorified is the same Christ who was before afflicted. And with this clearly agree the parables of Christ, who says, Matt. 13, 38, that the good seed are the children of the kingdom, but the tares are the children of the Wicked One. The field, He says, is the world, not the Church. Thus John [Matt. 3,12: He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff]

speaks concerning the whole race of the Jews, and says that it will come to pa.s.s that the true Church will be separated from that people.

Therefore, this pa.s.sage is more against the adversaries than in favor of them, because it shows that the true and spiritual people is to be separated from the carnal people. Christ also speaks of the outward appearance of the Church when He says, Matt. 13, 47: The kingdom of heaven is like unto a net, likewise, to ten virgins; and He teaches that the Church has been covered by a mult.i.tude of evils, in order that this stumbling-block may not offend the pious; likewise, in order that we may know that the Word and Sacraments are efficacious even when administered by the wicked. And meanwhile He teaches that these G.o.dless men, although they have the fellows.h.i.+p of outward signs, are nevertheless not the true kingdom of Christ and members of Christ; for they are members of the kingdom of the devil.

Neither, indeed, are we dreaming of a Platonic state, as some wickedly charge, but we say that this Church exists, namely, the truly believing and righteous men scattered throughout the whole world [We are speaking not of an imaginary Church, which is to be found nowhere; but we say and know certainly that this Church, wherein saints live, is and abides truly upon earth; namely, that some of G.o.d's children are here and there in all the world, in various kingdoms, islands, lands, and cities, from the rising of the sun to its setting, who have truly learned to know Christ and His Gospel.] And we add the marks: the pure doctrine of the Gospel [the ministry or the Gospel] and the Sacraments. And this Church is properly the pillar of the truth, 1 Tim. 3, 15. For it retains the pure Gospel, and, as Paul says, 1 Cor. 3, 11 [: ”Other foundation can no man lay than that is laid, which is Jesus Christ”], the foundation, i.e., the true knowledge of Christ and faith. Although among these [in the body which is built upon the true foundation, i.e., upon Christ and faith] there are also many weak persons, who build upon the foundation stubble that will perish, i.e., certain unprofitable opinions [some human thoughts and opinions], which, nevertheless, because they do not overthrow the foundation are both forgiven them and also corrected. And the writings of the holy Fathers testify that sometimes even they built stubble upon the foundation, but that this did not overthrow their faith. But most of those errors which our adversaries defend, overthrow faith, as, their condemnation of the article concerning the remission of sins, in which we say that the remission of sins is received by faith. Likewise it is a manifest and pernicious error when the adversaries teach that men merit the remission of sins by love to G.o.d, prior to grace. [In the place of Christ they set up their works, orders, ma.s.ses, just as the Jews, the heathen, and the Turks intend to be saved by their works.]

For this also is to remove ”the foundation,” i.e., Christ. Likewise, what need will there be of faith if the Sacraments justify _ex opere operato_, without a good disposition on the part of the one using them? [without faith. Now, a person that does not regard faith as necessary has already lost Christ. Again, they set up the wors.h.i.+p of saints, call upon them instead of Christ, the Mediator, etc.] But just as the Church has the promise that it will always have the Holy Ghost, so it has also the threatenings that there will be wicked teachers and wolves. But that is the Church in the proper sense which has the Holy Ghost. Although wolves and wicked teachers become rampant [rage and do injury] in the Church, yet they are not properly the kingdom of Christ. Just as Lyra also testifies, when he says: The Church does not consist of men with respect to power, or ecclesiastical or secular dignity, because many princes and archbishops and others of lower rank have been found to have apostatized from the faith. Therefore, the Church consists of those persons in whom there is a true knowledge and confession of faith and truth. What else have we said in our Confession than what Lyra here says [in terms so clear that he could not have spoken more clearly]?

But the adversaries perhaps require [a new Roman definition], that the Church be defined thus, namely, that it is the supreme outward monarchy of the whole world, in which the Roman pontiff necessarily has unquestioned power, which no one is permitted to dispute or censure [no matter whether he uses it rightly, or misuses it], to frame articles of faith; to abolish, according to his pleasure, the Scriptures [to pervert and interpret them contrary to all divine law, contrary to his own decretals, contrary to all imperial rights, as often, to as great an extent, and whenever it pleases him, to sell indulgences and dispensations for money]; to appoint rites of wors.h.i.+p and sacrifices; likewise, to frame such laws as he may wish, and to dispense and exempt from whatever laws he may wish, divine, canonical, or civil; and that from him [as from the vicegerent of Christ] the Emperor and all kings receive, according to the command of Christ, the power and right to hold their kingdoms, from whom, since the Father has subjected all things to Him, it must be understood, this right was transferred to the Pope; therefore the Pope must necessarily be [a G.o.d on earth, the supreme Majesty,] lord of the whole world, of all the kingdoms of the world, of all things private and public, and must have absolute power in temporal and spiritual things, and both swords, the spiritual and temporal Besides this definition, not of the Church of Christ but of the papal kingdom, has as its authors not only the canonists, but also Daniel 11 36 ff.

[Daniel, the prophet, represents Antichrist in this way.]

Now, if we would define the Church in this way [that it is such pomp, as is exhibited in the Pope's rule], we would perhaps have fairer judges. For there are many things extant written extravagantly and wickedly concerning the power of the Pope of Rome on account of which no one has ever been arraigned. We alone are blamed, because we proclaim the beneficence of Christ [and write and preach the clear word and teaching of the apostles], that by faith in Christ we obtain remission of sins, and not by [hypocrisy or innumerable] rites of wors.h.i.+p devised by the Pope. Moreover, Christ, the prophets, and the apostles define the Church of Christ far otherwise than as the papal kingdom. Neither must we transfer to the Popes what belongs to the true Church, namely, that they are pillars of the truth, that they do not err. For how many of them care for the Gospel or judge that it [one little page, one letter of it] is worth being read? Many [in Italy and elsewhere] even publicly ridicule all religions, or, if they approve anything, they approve such things only as are in harmony with human reason, and regard the rest fabulous and like the tragedies of the poets. Wherefore we hold, according Scriptures, that the Church, properly so called, is the congregation of saints [of those here and there in the world], who truly believe the Gospel of Christ, and have the Holy Ghost. And yet we confess that in this life many hypocrites and wicked men, mingled with these, have the fellows.h.i.+p of outward signs who are members of the Church according to this fellows.h.i.+p of outward signs, and accordingly bear offices in the Church [preach, administer the Sacraments, and bear the t.i.tle and name of Christians]. Neither does the fact that the sacraments are administered by the unworthy detract from their efficacy, because, on account of the call of the Church, they represent the person of Christ, and do not represent their own persons, as Christ testifies, Luke 10, 16: He that heareth you heareth Me. [Thus even Judas was sent to preach.] When they offer the Word of G.o.d, when they offer the Sacraments, they offer them in the stead and place of Christ. Those words of Christ teach us not to be offended by the unworthiness of the ministers.

But concerning this matter we have spoken with sufficient clearness in the Confession that we condemn the Donatists and Wyclifites, who thought that men sinned when they received the sacraments from the unworthy in the Church. These things seem, for the present, to be sufficient for the defense of the description of the Church which we have presented. Neither do we see how, when the Church, properly so called, is named the body of Christ, it should be described otherwise than we have described it. For it is evident that the wicked belong to the kingdom and body of the devil, who impels and holds captive the wicked. These things are clearer than the light of noonday, however, if the adversaries still continue to pervert them, we will not hesitate to reply at greater length.

The adversaries condemn also the part of the Seventh Article in which we said that ”to the unity of the Church it is sufficient to agree concerning the doctrine of the Gospel and the administration of the Sacraments; nor is it necessary that human traditions rites or ceremonies inst.i.tuted by men should be alike everywhere.” Here they distinguish between universal and particular rites, and approve our article if it be understood concerning particular rites, they do not receive it concerning universal rites. [That is a fine clumsy distinction!] We do not sufficiently understand what the adversaries mean. We are speaking of true, i.e., of spiritual unity [we say that those are one harmonious Church who believe in one Christ, who have one Gospel, one Spirit, one faith, the same Sacraments; and we are speaking, therefore, of spiritual unity], without which faith in the heart, or righteousness of heart before G.o.d cannot exist. For this we say that similarity of human rites, whether universal or particular, is not necessary, because the righteousness of faith is not a righteousness bound to certain traditions [outward ceremonies of human ordinances] as the righteousness of the Law was bound to the Mosaic ceremonies, because this righteousness of the heart is a matter that quickens the heart. To this quickening, human traditions, whether they be universal or particular, contribute nothing; neither are they effects of the Holy Ghost, as are chast.i.ty, patience, the fear of G.o.d, love to one's neighbor, and the works of love.

Neither were the reasons trifling why we presented this article. For it is evident that many [great errors and] foolish opinions concerning traditions had crept into the Church. Some thought that human traditions were necessary services for meriting justification [that without such human ordinances Christian holiness and faith are of no avail before G.o.d; also that no one can be a Christian unless he observe such traditions, although they are nothing but an outward regulation]. And afterwards they disputed how it came to pa.s.s that G.o.d was wors.h.i.+ped with such variety, as though, indeed, these observances were acts of wors.h.i.+p, and not rather outward and political ordinances, pertaining in no respect to righteousness of heart or the wors.h.i.+p of G.o.d, which vary, according to the circ.u.mstances, for certain probable reasons, sometimes in one way and at other times in another [as in worldly governments one state has customs different from another]. Likewise some Churches have excommunicated others because of such traditions, as the observance of Easter, pictures, and the like. Hence the ignorant have supposed that faith, or the righteousness of the heart before G.o.d, cannot exist [and that no one can be a Christian] without these observances.

For many foolish writings of the Summists and of others concerning this matter are extant.

But just as the dissimilar length of day and night does not injure the unity of the Church, so we believe that the true unity of the Church is not injured by dissimilar rites inst.i.tuted by men; although it is pleasing to us that, for the sake of tranquillity [unity and good order], universal rites be observed just as also in the churches we willingly observe the order of the Ma.s.s, the Lord's Day, and other more eminent festival days. And with a very grateful mind we embrace the profitable and ancient ordinances, especially since they contain a discipline by which it is profitable to educate and train the people and those who are ignorant [the young people]. But now we are not discussing the question whether it be of advantage to observe them on account of peace or bodily profit. Another matter is treated of. For the question at issue is, whether the observances of human traditions are acts of wors.h.i.+p necessary for righteousness before G.o.d.

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