Part 8 (2/2)
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 G.o.d; 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 G.o.d. And these punishments pertain in no way to the keys because the keys neither can impose nor remit them, but G.o.d, 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 G.o.d when in afflictions they see nothing but G.o.d's punishment and anger. The other more important ends are to be considered namely, that G.o.d 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 G.o.d 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 a.s.suredly 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 G.o.d, intended for our profit, and that the power of G.o.d 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 G.o.d is made perfect in my weakness. Therefore, because of G.o.d's will, our bodies ought to be sacrifices, declare our obedience [and patience], and not to compensate for eternal death, for which G.o.d 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 G.o.d 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 G.o.d 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.
Nor, indeed, are common calamities [as war, famine, and similar calamities], properly speaking, removed by these works of canonical satisfactions, i.e., by these works of human traditions, which, they say, _avail ex opere operato_, in such a way that, even though they are wrought in mortal sin, yet they redeem from the punishments.
[And the adversaries themselves confess that they impose satisfactions, not on account of such common calamities but on account of purgatory; hence, their satisfactions are pure imaginations and dreams.] And when the pa.s.sage of Paul, 1 Cor. 11, 31, is cited against us: If we would judge ourselves, we should not be judged by the Lord [they conclude therefrom that, if we impose punishment upon ourselves, G.o.d will judge us the more graciously], the word to judge ought to be understood of the entire repentance and due fruits, not of works which are not due. Our adversaries pay the penalty for despising grammar when they understand to judge to be the same as to make a pilgrimage clad in mail to the church of St. James, or similar works. To judge signifies the entire repentance, it signifies to condemn sins. This condemnation truly occurs in contrition and the change of life. The entire repentance, contrition, faith, the good fruits, obtain the mitigation of public and private punishments and calamities, as Isaiah teaches chap. 1, 17, 19: Cease to do evil; learn to do well, etc. Though your sins be as scarlet, they shall be white as snow. If ye be willing and obedient, ye shall eat the good of the land. Neither should a most important and salutary meaning be transferred from the entire repentance, and from works due or commanded by G.o.d, to the satisfactions and works of human traditions. And this it is profitable to teach that common evils are mitigated by our repentance and by the true fruits of repentance, by good works wrought from faith, not, as these men imagine, wrought in mortal sin. And here belongs the example of the Ninevites, Jonah 3, 10, who by their repentance (we speak of the entire repentance) were reconciled to G.o.d, and obtained the favor that their city was not destroyed.
Moreover, the making mention, by the Fathers, of satisfaction, and the framing of canons by the councils, we have said above was a matter of church-discipline inst.i.tuted on account of the example.
Nor did they hold that this discipline is necessary for the remission either of the guilt or of the punishment. For if some of them made mention of purgatory, they interpret it not as compensation for eternal punishment [which only Christ makes], not as satisfaction, but as purification of imperfect souls. Just as Augustine says that venial [daily] offenses are consumed i.e., distrust towards G.o.d and other similar dispositions are mortified. Now and then the writers transfer the term satisfaction from the rite itself or spectacle, to signify true mortification. Thus Augustine says: True satisfaction is to cut off the causes of sin, i.e., to mortify the flesh, likewise to restrain the flesh, not in order that eternal punishments may be compensated for but so that the flesh may not allure to sin.
Thus concerning rest.i.tution, Gregory says that repentance is false if it does not satisfy those whose property we have taken. For he who still steals does not truly grieve that he has stolen or robbed. For he is a thief or robber, so long as he is the unjust possessor of the property of another. This civil satisfaction is necessary, because it is written Eph. 4, 28: Let him that stole, steal no more.
Likewise Chrysostom says: In the heart, contrition; in the mouth, confession; in the work, entire humility. This amounts to nothing against us. Good works ought to follow repentance, it ought to be repentance, not simulation, but a change of the entire life for the better.
Likewise, the Fathers wrote that it is sufficient if once in life this public or ceremonial penitence occur, about which the canons concerning satisfactions have been made. Therefore it can be understood that they held that these canons are not necessary for the remission of sins. For in addition to this ceremonial penitence, they frequently wish that penitence be rendered otherwise, where canons of satisfactions were not required.
The composers of the Confutation write that the abolition of satisfactions contrary to the plain Gospel is not to be endured. We, therefore, have thus far shown that these canonical satisfactions, i.
e., works not due and that are to be performed in order to compensate for punishment, have not the command of the Gospel. The subject itself shows this. If works of satisfaction are works which are not due, why do they cite the plain Gospel? For if the Gospel would command that punishments be compensated for by such works, the works would already be due. But thus they speak in order to impose upon the inexperienced, and they cite testimonies which speak of works that are due, although they themselves in their own satisfactions prescribe works that are not due. Yea, in their schools they themselves concede that satisfactions can be refused without [mortal]
sin. Therefore they here write falsely that we are compelled by the plain Gospel to undertake these canonical satisfactions.
But we have already frequently testified that repentance ought to produce good fruits: and what the good fruits are the [Ten]
Commandments teach, namely, [truly and from the heart most highly to esteem, fear, and love G.o.d, joyfully to call upon Him in need], prayer, thanksgiving, the confession of the Gospel [hearing this Word], to teach the Gospel, to obey parents and magistrates, to be faithful to one's calling, not to kill, not to retain hatred, but to be forgiving [to be agreeable and kind to one's neighbor], to give to the needy, so far as we can according to our means, not to commit fornication or adultery, but to restrain and bridle and chastise the flesh, not for a compensation of eternal punishment, but so as not to obey the devil, or offend the Holy Ghost, likewise, to speak the truth. These fruits have G.o.d's injunction, and ought to be brought forth for the sake of G.o.d's glory and command; and they have their rewards also. But that eternal punishments are not remitted except on account of the compensation rendered by certain traditions or by purgatory, Scripture does not teach. Indulgences were formerly remission of these public observances, so that men should not be excessively burdened. But if, by human authority, satisfactions and punishments can be remitted, this compensation, therefore, is not necessary by divine Law, for a divine Law is not annulled by human authority. Furthermore, since the custom has now of itself become obsolete and the bishops have pa.s.sed it by in silence, there is no necessity for these remissions. And yet the name indulgences remained. And just as satisfactions were understood not with reference to external discipline, but with reference to the compensation of punishment, so indulgences were incorrectly understood to free souls from purgatory. But the keys have not the power of binding and loosing except upon earth, according to Matt. 16, 19 : Whatsoever thou shalt bind on earth shall be bound in heaven, and whatsoever thou shalt loose on earth shall be loosed in heaven.
Although as we have said above, the keys have not the power to impose penalties, or to inst.i.tute rites of wors.h.i.+p, but only the command to remit sins to those who are converted, and to convict and excommunicate those who are unwilling to be converted. For just as to loose signifies to remit sins, so to bind signifies not to remit sins. For Christ speaks of a spiritual kingdom. And the command of G.o.d is that the ministers of the Gospel should absolve those who are converted, according to 2 Cor. 10, 8: The authority which the Lord hath given us for edification. Therefore the reservation of eases is a secular affair. For it is a reservation of canonical punishment; it is not a reservation of guilt before G.o.d in those who are truly converted. Therefore the adversaries judge aright when they confess that in the article of death the reservation of eases ought not to hinder absolution.
We have set forth the sum of our doctrine concerning repentance, which we certainly know is G.o.dly and salutary to good minds [and highly necessary]. And if good men will compare our [yea, Christ's and His apostles'] doctrine with the very confused discussions of our adversaries, they will perceive that the adversaries have omitted the doctrine [without which no one can teach or learn anything that is substantial and Christian] concerning faith justifying and consoling G.o.dly hearts. They will also see that the adversaries invent many things concerning the merits of attrition, concerning the endless enumeration of offenses, concerning satisfactions, they say things [that touch neither earth nor heaven] agreeing neither with human nor divine law, and which not even the adversaries themselves can satisfactorily explain.
Part 18
Article XIII (VII): _Of the Number and Use of the Sacraments._
In the Thirteenth Article the adversaries approve our statement that the Sacraments are not only marks of profession among men, as some imagine, but that they are rather signs and testimonies of G.o.d's will toward us, through which G.o.d moves hearts to believe [are not mere signs whereby men may recognize each other, as the watchword in war, livery, etc., but are efficacious signs and sure testimonies, etc.].
But here they bid us also count seven sacraments. We hold that it should be maintained that the matters and ceremonies inst.i.tuted in the Scriptures, whatever the number, be not neglected. Neither do we believe it to be of any consequence, though, for the purpose of teaching, different people reckon differently, provided they still preserve aright the matters handed down in Scripture. Neither have the ancients reckoned in the same manner. [But concerning this number of seven sacraments, the fact is that the Fathers have not been uniform in their enumeration, thus also these seven ceremonies are not equally necessary.]
If we call Sacraments rites which have the command of G.o.d and to which the promise of grace has been added, it is easy to decide what are properly Sacraments. For rites inst.i.tuted by men will not in this way be Sacraments properly so called. For it does not belong to human authority to promise grace. Therefore signs inst.i.tuted without G.o.d's command are not sure signs of grace, even though they perhaps instruct the rude [children or the uncultivated], or admonish as to something [as a painted cross]. Therefore Baptism, the Lord's Supper, and Absolution, which is the Sacrament of Repentance, are truly Sacraments. For these rites have G.o.d's command and the promise of grace, which is peculiar to the New Testament. For when we are baptized, when we eat the Lord's body, when we are absolved, our hearts must be firmly a.s.sured that G.o.d truly forgives us for Christ's sake. And G.o.d, at the same time, by the Word and by the rite, moves hearts to believe and conceive faith, just as Paul says, Rom. 10, 17: Faith cometh by hearing. But just as the Word enters the ear in order to strike our heart, so the rite itself strikes the eye, in order to move the heart. The effect of the Word and of the rite is the same, as it has been well said by Augustine that a Sacrament is a visible word, because the rite is received by the eyes, and is, as it were, a picture of the Word, signifying the same thing as the Word.
Therefore the effect of both is the same.
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