American Lutheranism vindicated

by S. S. Schmucker

First, that our works cannot reconcile God, or merit the remission of sins, grace, and justification: but this we can attain only by faith, when we believe that we are received into favor, for Christ's sake, who alone is appointed our mediator and propitiatory sacrifice, by whom the Father can be reconciled. He, therefore, who expects to merit grace by his works, casts contempt on the merits and grace of Christ, and is seeking the way to God, in his own strength, without the Saviour; who nevertheless has told us, "I am the way, the truth, and the life." This doctrine concerning faith, is incessantly inculcated by the Apostle Paul (Ephes. ii), "Ye are saved by grace, through faith, and that not of yourselves; it is the gift of God," not of works, &c. And, lest any one should cavil at our interpretation, and charge it with novelty, we state that this whole matter is supported by the testimony of the fathers. For Augustine devotes many volumes to the defence of grace, and the righteousness of faith, in opposition to the merit of good works. And Ambrosius, on the calling of he Gentiles, &c., inculcates the same doctrine. For thus he says, concerning the calling of the Gentiles: "Redemption by the blood of Christ is of little value, nor is the honor of human works subordinated to the mercy of God, if justification, which is of grace, is supposed to be merited by previous works, so as to be not the gift of him that bestows it, but the reward of him that earned it." But, although this doctrine is despised by the inexperienced, the consciences of the pious and timid find it a source of much consolation, for they cannot attain peace of conscience in any works, but in faith alone, when they entertain the confident belief that, for Christ's sake, God is reconciled to them. Thus Paul teaches us (Rom. v.), "Being justified by faith, we have peace with God." This whole doctrine must be referred to the conflict in the conscience of the alarmed sinner, nor can it be otherwise understood. Hence the inexperienced and worldly-minded are much mistaken, who vainly imagine that the righteousness of the Christian is nothing else than what in common life and in the language of philosophy is termed morality.

Formerly, the consciences of men were harassed by the doctrine of works, nor did they hear any consolation from the gospel. Some conscience drove into deserts, and into monasteries, hoping there to merit the divine favor by a monastic life. Others invented different kinds of works, to merit grace, and make satisfaction for their sins. There was therefore the utmost necessity, that this doctrine concerning faith in Christ should be inculcated anew; in order that timid minds might find consolation, and know that justification and the remission of sins are obtained by faith in the Saviour. The people are also now instructed, that faith does not signify a mere historical belief, such as wicked men and devils have; but that, in addition to a historical belief, it includes an acquaintance with the consequences of the history, such as remission of sins, by grace through Christ, righteousness, &c., &c.

Now, he who knows that the Father is reconciled to him through Christ, possesses a true acquaintance with God, confides in his providence, and calls upon his name: and is therefore not without God, as are the Gentiles. For the devil and wicked men cannot believe the article concerning the remission of sins. But they hate God as an enemy, do not call upon his name, nor expect any thing good at his hands. Augustine, in speaking of the word faith, admonishes the reader that in Scripture this word does not signify mere knowledge, such as wicked men possess, but that confidence or trust, by which alarmed sinners are comforted and lifted up. We, moreover, teach, that the performance of works is necessary, because it is commanded of God, and not because we expect to merit grace by them. Pardon of sins and grace are obtained only by faith. And because the Holy Spirit is received by faith the heart of man is renovated, and new affections produced, that he may be able to perform good works. Accordingly, Ambrosius states, faith is the source of holy volitions and an upright life. For the faculties of man, unaided by the Holy Spirit, are replete with sinful propensities, and too feeble to perform works that are good in the sight of God. They are moreover under the influence of Satan, who urges men to various sins, and impious opinions, and open crimes; as may be seen in the examples of the philosophers who, though they endeavored to lead moral lives, failed to accomplish their designs, and were guilty of many notorious crimes. Such is the imbecility of man, when he undertakes to govern himself by his own strength, without faith and the Holy Spirit.

From all this it is manifest, that our doctrine, instead of being charged with prohibiting good works, ought much rather to be applauded, for teaching the manner in which truly good works can be performed. For, without faith, human nature is incapable of performing the duties either of the first or second table. Without it, man does not call upon God, nor expect any thing from him, nor bear the cross: but seeks refuge amongst men, and reposes on human aid. Hence, when faith and confidence in God are wanting, all evil desires and human schemes reign in the heart; wherefore Christ also says, "without me ye can do nothing" (John xv.); and the church responds, Without thy favor there is nothing good in man.

ARTICLE XXI. - OF THE INVOCATION OF SAINTS.

Concerning the invocation of saints our churches teach, that the saints ought to be held in remembrance, in order that we may, each in his own calling, imitate their faith and good works; that the emperor may imitate the example of David, in carrying on war to expel the Turks from our country; for both are kings. But the sacred volume does not teach us to invoke saints or to seek aid from them. For it proposes Christ to us us our only mediator, propitiation, high priest, and intercessor. On his name we are to call, and he promises, that he will hear our prayers, and highly approves of this worship, viz.: that he should be called upon in every affliction (1 John ii.): "If any one sin, we have an advocate with the Father," &c.

This is about the substance of our doctrines, from which it is evident that they contain nothing inconsistent with the Scriptures. Under these circumstances, those certainly judge harshly, who would have us regarded as heretics. But the difference of opinion between us (and the Romanists) relates to certain abuses, which have crept into the (Romish) churches without any good authority; in regard to which, if we do differ, the bishops ought to treat us with lenity, and tolerate us, on account of the confession which we have just made.

Note 1. German reading.

Note 2. German reading.

Note 3. Ex opere operato, from the mere outward performance of the act.