Part 5
We come now to the last head, which treats of The Merit of Works. Here there is no dispute between us as to the necessity of exhorting 'believers to good works, and even stimulating them by holding forth a reward. What then? First, I differ from them in this, that they make eternal life the reward; for if God rewards works with eternal life, they will immediately make out that faith itself is the reward which is paid, whereas Scripture uniformly proclaims that it is the inheritance which falls to us by no other right than that of free adoption. But there is still greater ground for contradicting, when they are not ashamed to affirm that nothing is to prevent believers from satisfying the Law, at least in a degree proportioned to the present state, and meriting eternal life. Where then will be the blessedness of which David speaks, (Psalm 32,) and without which we are all thrice wretched? Wo to those miserable men who perceive not that he who has come nearest to perfection has not yet advanced half-way! All who have their conscience exercised feel the strict truth of Augustine's sentiment, "The righteousness of saints in this life consists more in the forgiveness of sins than the perfection of virtues." (Lib. de Civit. Dei, 19 c. 27.) Still more accurate is another passage which I quoted, that; "so long as they groan under the infirmity of the flesh, the only hope left them is, that they have a mediator in Christ by whom they are reconciled to God." (Lib. ad Bon., 3. c. 5.)
It is not strange, however, that addle-pated monks who, having never experienced any struggle of conscience, and who, moreover, being intoxicated with ambition, or surfeiting and drunkenness, only desire to raise themselves in the estimation of their idol, should thus prate of the perfection of the Law. With the same confidence do they talk of a heaven for hire, while they themselves meanwhile continue engrossed with the present hire, after which they are always gaping. But in vain do they attempt to dazzle eyes not wholly blind with those fair colors which they
afterwards employ when they prohibit any one from glorying or confiding in works, because they are the gifts of God. Not to mention that what they now confess to be gifts of God, they previously claimed in a greater degree for human ability, there are three errors in their decree which are not to be tolerated. Though they mention incidentally that the good works of the pious are meritorious by the merit of Christ, they omit the most necessary part, viz., that there is no work untainted with impurity, until it be washed away by the blood of Christ. Nay rather, they annex a false dignity to works, as if they could please without pardon. There is, indeed, a speciousness in the gloss that they all flow from the Spirit of Christ. But where will the absolute power of the Holy Spirit be found? Is it not distributed to every one in measure? (1 Corinthians 12:11.) They ought, therefore, to have observed, that it is always mixed with dross of ours which taints its purity. But while our inherent depravity renders every kind of work which proceeds from us vicious in the sight of God, the only thing left for our works is to recover the grace which they have not in themselves, by a gratuitous acceptance. This is done when works acknowledged to have no value in themselves borrow, and, as it were, beg their value from Christ.
It is, indeed, a gross and impious delusion, not to acknowledge that every work which proceeds from us has only one way of obtaining acceptance, viz., when all that was vicious in it is pardoned by paternal indulgence. Another delusion almost similar to this is their not reflecting, that even if we should have merited anything by any one work, the whole of the merit, be it what it may, is lost by contrary transgression. "He who offends in one point is guilty of all." (James 2:10) What reward do you promise yourself when nothing is produced but liability to eternal death They are also in error when they do not flee to the only remedy, and assuming that there is some good thing in them, ask God of his goodness, to regard it with favor, by not imputing the evil things which far exceed it both in weight and number.
The third error, however, is by far the worst, I mean their making assurance of salvation depend on the view of works. At one time, indeed, they prohibit us from trusting in ourselves, but when they again tell us to look to our works that we may have a sure hope of salvation, what grounds of hope, can we find in them? Do they not plainly place our whole trust in
ourselves? Accordingly, they add a clause which is fit only for such a doctrine. It is, that in this life we carry on a warfare of doubtful issue, and cannot attain certainty, until God render to every one according to his works. By this they overthrow all confidence in our faith, or to use Paul's expression, make faith itself void. (Romans 4:14.)
But Paul declares that he is not justified, because he is not conscious of anything in himself. (1 Corinthians 4:4.) This is true, and therefore, in order that our possession of righteousness may be stable and tranquil, our part is to omit all mention of works, and beseech our Judge not to enter into judgment with us. (Psalm 143:2.) We reach the haven of security only when God lays aside the character of Judge, and exhibits himself to us as a Father.
And yet those swinish men are not ashamed to thunder out a cruel denunciation to terrify the simple, that no man is capable of receiving righteousness who does not firmly adhere to whatever they prescribe. What! has a new method of Justification lately appeared? Or rather, as salvation is one, do we not all come to it by one way? What will become of the Prophets and Apostles who gave no heed to such masters? Therefore, paying no regard to the Council of Trent, let us hold that fixed faith which the Prophets and Apostles, by the Spirit of Christ, delivered to us, knowing whence we have learned it. But the venerable Fathers, as if to make it impossible for any man to doubt that they are of the number of those whose mouth, as David exclaims, (Psalm 4:7) is full of cursing and bitterness, proceed, with truculent bluster, to send forth almost as many anathemas as there are individuals among them, and give these the plausible and honorable name of Canons! Yet that I may not seem to act maliciously, as if I had forgotten the moderation I have hitherto observed, I willingly subscribe to the three first. To the rest I will affix brief censures.
ANTIDOTE TO THE CANONS OF THE
COUNCIL OF TRENT.
To Canons 1, 2, and 3:, I say, Amen.
CANON 4.
This was answered above, when I explained how Free-will assents to God calling and exciting it. We certainly obey God with our will, but it is with a will which he has formed in us. Those, therefore, who ascribe any proper movement to free-will, apart from the grace of God, do nothing else than rend the Holy Spirit. Paul declares, not that a faculty of willing is given to us, but that the will itself is formed in us, (Philippians 2:13,) so that from none else but God is the assent or obedience of a right will. He acts within, holds our hearts, moves our hearts, and draws us by the inclinations which he has produced in us. So says Augustine. (Lib. de Corrupt. et Grat., c. 14.) What preparation can there be in a heart of iron, 'until by a wondrous change it begins to be a heart of flesh? This, as the Prophet declares, is entirely the work of God. The will of man will, indeed, dissent from God, so long as it continues contrary, but when it has been framed for obedience, the danger of dissenting is removed. But that the efficacy of divine grace is such, that all opposition is beaten down, and we who were unwilling are made obedient, it is not we who assent, but the Lord by the Prophet, when he promises that lie will make us to walk in his precepts; and Christ also, when he says, "Whosoever hath heard of my Father cometh unto me." (John 6:45.)
CANON 5.
Let us not raise a quarrel about a word. But as by Free-will they understand a faculty of choice perfectly free and unbiassed to either side:, those who affirm that this is merely to use a name without a substance, have the authority of Christ when he says, that they are free whom the Son makes free, and that all others are the slaves of sin. Freedom and slavery are
certainly contrary to each other. As to the term itself, let them hear Augustine, who maintains that the human will is not free so long as it is subject to passions which vanquish and enthral it. (Epist. 144, ad Anastas.) Elsewhere he says, "The will being vanquished by the depravity into which it has fallen, nature is without freedom." (Hom. 3, in Joann.) Again, "Man making a bad use of free-will lost both himself and it." Again, "Man received great powers of free-will when he was created, but lost them by sinning. Foolish men consider not that in the term freewill freedom is implied. But if they are the slaves of sin, why do they boast of free-will? For of whom a man is overcome, to the same is he bound a slave." Nay, in another place he openly derides the name. "The will," says he, "is free, not freed — free to righteousness, the slave of sin! Why, then, do they so much inflame miserable men by reminding them of their slavery, but just that they might learn to flee to the deliverer?" (Aug. de Perfect. Justit. Lib. de Verb. Apost. Serm. 3; De Spiritu et Litera, c. 30; De Corrupt. et Grat., c. 13.)
CANON 6.
As I abhor paradox, I readily repudiate the saying that the treachery of Judas is as properly the work of God as the calling of Paul. But they never will convince any man that God only acts permissively in the wicked, except it be one who is ignorant of the whole doctrine of Scripture. When it is said that the reprobate are set apart to execute the work of God; that his are the snares, swords, and axes which are directed by his hand; that his hiss arouses them to execute what his hand and counsel have decreed; that Christ was slain 'by the Jews by the determinate counsel of God, (Isaiah 10:5; Ezekiel 17:20; 32:2; Psalm 17:13; Acts 2:4, 23) the words are too strong to be evaded by the subterfuge of permission. Augustine interprets better. After quoting the passages of Scripture in which the Father is said to have delivered up the Son, and Christ to have delivered himself, he immediately adds, "What, then, did Judas do but sin?" Nor can he be justly blamed for saying elsewhere, that "God worketh in the hearts of men to incline their wills as he pleaseth, whether to good, of his mercy, or to evil, according to their deservings, and that by his judgment, sometimes open, sometimes hidden, but always just;" for he immediately adds the
qualification, that "the malice is not his." (De Verb. Dom. Serm. 63.) In like manner he had said a little before, "He does not command the wicked by ordering, in which case obedience would be laudable, but by his secret and just judgment he bends their will, already bad by their own depravity, to this misdeed or that." (Aug. de Gr. et Lib. Arb. c. 21.) For there is nothing here but what the Scriptures teach almost in the same words when they speak of inclining and turning, hardening and doing.
CANON 7.
Assuredly a bad tree can only produce bad fruit. But who will be so shameless as to deny that we are bad trees until we are ingrafted into Christ? Therefore, if any good fruit is praised in man, let the root of it be sought in faith, as Augustine admonishes, (in Psalm 31 Sermon 1.) There God so often declares that he regards not the outward appearance, but looketh on the heart. This is said expressly by Jeremiah. (Jeremiah 5.) But what can be the cleanness or sincerity of a heart which Peter tells us is purified only by faith? (Acts 15:9.) Admirably, therefore, does Augustine say to Boniface, "Our religion distinguishes the just from the unjust, not by the law of works, but by the law of faith, without which the works which seem good turn to sin." He adds, "Therefore unbelievers sin in whatever they do, because they do not refer their doings to a lawful end." (Lit. ad Bonif., Lib. 3, c. 5.) He treats copiously of the same subject in his tract against Julian. Hence, also, in another place he describes theirs as a wandering course, inasmuch as the more active they are, the farther they are carried from the goal, and. the more therefore their condition becomes hopeless. At last he concludes, that "it is better to limp in the course than keep running out of it." (Praef. in Psalm 31.) And what more would we, have? Let them anathematize the Apostle, who declares that without faith it is impossible to please God! (Hebrews 11:6.) Let them anathematize Christ and Paul, who declare that all unbelievers are dead, and are raised from death by the gospel! (John 5; Ephesians 2:1.)
CANON 8.
I answer: AMEN. Nor do I think that the thing ever came into any man's mind. For being such as is described by them, it comprehends true repentance and is conjoined with faith. On the subject of the servile fear of hell, which to some degree restrains unbelievers from rushing with such furious and headlong impetus into wicked courses, we are of the same sentiments as Augustine, whose words are, (Ad. Anast. Ep. 144,) "What man is found innocent before God, who, if fear were withdrawn, would do what God forbids? He is guilty in his will by wishing to do what cannot lawfully be done. As far as he is concerned, he would rather that there was no justice prohibiting and punishing sin. And hence, if he would rather that there was no justice, who can doubt that he would take it away if he could? How then is he righteous who is such an enemy to righteousness, that if power were given him he would take it away when commanding, and not bear it when threatening or judging? He, therefore, is the enemy of righteousness who does not sin, because he is afraid of punishment. And, indeed, when all the progress made is that the sinner curbed by terror murmurs against God, who can deny that by such contumacy he aggravates his sin?"
CANON 9.
This Canon is very far from being canonical; for it joins things which are utterly at variance. They imagine that a man is justified by faith without any movement of his own will, as if it were not with the heart that a man believeth unto righteousness. Between them and us there is this difference, that they persuade themselves that the movement comes from the man himself, whereas we maintain that faith is voluntary, because God draws our wills to himself. Add, that when we say a man is justified by faith alone, we do not fancy a faith devoid of charity, but we mean that faith alone is the cause of justification.
CANON 10.
Could these anathemas take effect, all who are not versed in the sophistical art would pay dearly for their simplicity. They formerly asserted in their
decrees that the righteousness of God was the only formal cause of Justification; now they anathematize those who say that we are formally righteous by the obedience of Christ. But it is in another sense. I see it or scent it. But how few are there who will not be misled by the ambiguity? Although it may be that having met with the sentiment somewhere and not understood it, they boldly condemn it. For as it were impious to say that the righteousness of Christ is only an exemplar or type to us, so if any one were to teach that we are righteous formally, i.e., not by quality but by imputation, meaning that our righteousness is in relation merely, there would be nothing worthy of censure. The adverb formally is used in both senses.
CANON 11.
I wish the reader to understand that as often as we mention Faith alone in this question, we are not thinking of a dead faith, which worketh not by love, but holding faith to be the only cause of justification. (Galatians 5:6; Romans 3:22.) It is therefore faith alone which justifies, and yet the faith which justifies is not alone: just as it is the heat alone of the sun which warms the earth, and yet in the sun it is not alone, because it is constantly conjoined with light. Wherefore we do not separate the whole grace of regeneration from faith, but claim the power and faculty of justifying entirely for faith, as we ought. And yet it is not us that these Tridentine Fathers anathematize so much as Paul, to whom we owe the definition that the righteousness of man consists in the forgiveness of sins. The words are in the fourth chapter to the Romans, "David speaketh of the blessedness of the man to whom God imputeth righteousness without works, saying, Blessed are those whose iniquities are forgiven." (Psalm 32:1) We see that in Paul's view blessedness and righteousness mean the same thing. And where does he place both but solely in the remission of sins? His meaning is the same as in the fifth chapter of the Second Epistle to the Corinthians, "God was in Christ reconciling the world unto himself, not imputing unto men their trespasses." For he immediately explains how that reconciliation comes to us: "We are ambassadors beseeching you as in the name of Christ. He made him who knew no sin to be sin for us, that we might be the
righteousness of God in him." See how being reconciled to God by the sacrifice of Christ, we both are accounted and are righteous in him. But why quote one passage after another, while this is the doctrine uniformly inculcated by Prophets and Apostles?
It is worth while to observe how dexterously they accommodate Scripture to their purpose. They say that the love which is shed abroad in our hearts by the Holy Spirit must not be excluded. Thus they corrupt one passage by another. The context shows that Paul does not there speak of our own love, but of the paternal love of God toward us; for he holds it forth as ground of consolation in all circumstances of adversity, that the Spirit suggests proof of the divine benevolence towards us. This swinish herd, on the contrary, twist it to mean, that we are not ashamed of hoping because we love God. And the moment they have given utterance to the words they insist on being regarded as oracles! With similar perversion they make justifying grace a habit, and deny that it proceeds from the free favor of God. The words of Scripture are clear as day against them. For when Paul says, that to believers reward is imputed not as of debt but of grace; and again, that the inheritance is of faith that it may be of grace, (Romans 4:4,) how is it possible in expounding it to give it any other meaning than that of free favor? What else is meant by a purpose of grace? One of the most striking passages is the first chapter to the Ephesians, where, going on word by word, he tells us that the Father hath made us acceptable to himself in the Son.
CANON 12.
The venerable Fathers will not allow Justifying Faith to be defined as the confidence with which we embrace the mercy of God as forgiving sin for Christ's sake. But it pleases the Holy Spirit, who thus speaks by the mouth of Paul, "We are justified freely by the grace of God, through the redemption which is in Christ, whom God hath appointed a propitiation through faith in his blood for the remission of sins which are past." (Romans 3:24.) Nor is it possible to give a different exposition to what he afterwards says, viz., that "being justified by faith we have peace with God." (Romans 5:1.) How so, but just that our consciences are never at ease
until they rest in the mercy of God? This he distinctly expresses immediately after, when he adds the reason, that the love of God is shed abroad in our hearts by the Holy Spirit, as being the witness of our free adoption, and not the witness only, but also the earnest and seal. Again, "We have boldness and access with confidence through faith in him." For the same reason he calls the gospel, rather than the law, "the doctrine of faith." He moreover declares, that the gospel is "the message of reconciliation."
CANON 13.
That, however, is Paul's meaning when he concludes, that if Faith is made void the promise is abolished. (Romans 4:14.) That too is the meaning of the term p????f???a which Paul also sometimes uses. Accordingly he regards the eyes of our mind as not duly enlightened unless we perceive what is the hope of our inheritance. It is also sufficiently obvious from the above passages, that faith is not right unless we dare with tranquil minds to sist ourselves into the divine presence. For, as Bernard admirably expresses it, (Super Cantic. Sermon 16 c. 3, 10,) "If conscience is troubled, it will not be troubled out of measure, because it will remember the words of our Lord. Therein the infirm have firm rest and security." To the same effect are the words of Zechariah, "Each one will come to his own vine, and dwell safely under his own fig-tree, when the iniquity of the land shall have been forgiven."
CANON 14.
I see not why they should condemn the same thing twice, unless it be they were afraid that their first thunderbolt had fallen scatheless! But, though they should fulminate a hundred times they will not be able to prevail in the least degree against this clear truth of God. Christ says, "Son, be of good cheer, thy sins are forgiven thee." This sentence the horned Fathers abominate, whenever any one teaches that acquittal is completed by faith alone. And yet the pious reader ought to remember that we do not exclude repentance, which is altogether necessary, but mention faith only when the inquiry relates to the cause of acquittal. And justly do we so. For how can
any one begin truly to fear God unless he is persuaded that God is propitious to him? And whence this persuasion but from confidence in acquittal?
CANON 15.
It is indeed true that to pry too minutely into this matter is hurtful, and therefore to be avoided; but that knowledge of Predestination which Paul recommends dreads neither the stern trident of Neptune, nor all the blasts of AEolus, nor the thunders of the Cyclops, nor any violence of tempests. For he wishes the Ephesians to know and be assured that they have been made partakers of heavenly grace in Christ, as they had been chosen in him before the foundation of the world. (Ephesians 1:4.) Thus therefore it becomes all believers to be assured of their election, that they may learn to behold it in Christ as in a mirror. Nor is it to no purpose that Christ animates his followers by this consoling reflection — that not one of those whom the Father hath given him shall perish. (John 6:39.) What else, good Sirs, is a certain knowledge of our Predestination than that testimony of adoption which Scripture makes common to all the godly?
CANON 16.
That I may not be forced often to repeat the same thing, what they here condemn is nothing else than what I have previously shown to have been delivered by the same oracles of the Holy Spirit.
CANON 17.
The words of Luke are, "All who had been pre-ordained to life believed." (Acts 13:48.) He intimates whence it was that in one audience such a difference existed that some believed, and others persisted in their obstinacy. In like manner Paul asserts, that those are called whom God has previously chosen. (Romans 8:29.) Are not also the reprobate called? Not effectually. For there is this difference in the calling of God, that he invites all indiscriminately by his word, whereas he inwardly calls the elect alone,
as Christ says, "All that the Father hath given me will come to me." (John 6:37.) In short, if any man is ignorant that the Spirit of regeneration is given to none but the regenerate, I know not what part of Scripture he holds.
CANON 18.
Were Regeneration perfected in this life the observance of the law would be possible. But seeing that believers as long as they live here only perceive the goal at a distance, and with much difficulty keep panting towards it, where is the perfection of obedience, of which those men dream, to be found? But there is no wonder that they prate so boldly of things they know not. War is pleasant to those who never tried it.
CANON 19.
AMEN.
CANON 20.
While no sane man will strike off the yoke of God from the shoulders of believers, as if they behooved not to keep his Commandments, it must still be understood that assurance of salvation by no means depends on the observance of them. For the words of Paul always hold true, that the difference between the Law and the Gospel lies in this, that the latter does not like the former promise life under the condition of works, but from faith. What can be clearer than the antithesis — "The righteousness of the law is in this wise, The man who doeth these things shall live in them. But the righteousness which is of faith speaketh thus, Whoso believeth," etc. (Romans 10:5.) To the same effect is this other passage, "If the inheritance were of the law, faith would be made void and the promise abolished. Therefore it is of faith that in respect of grace the promise might be sure to every one that believeth." (Romans 4:14.) As to ecclesiastical laws, they must themselves see to them: we acknowledge one Legislator, to whom it belongs to deliver the rule of life, as from him we have life.
CANON 21.
No one says so. The Fathers, therefore, are anathematizing their own figments, unless perhaps they are offended because we deny that Christ as a lawgiver delivered new laws to the world. That he did so they imagined foolishly. Neither did Moses testify in vain that the Law which he had brought was the way of life and death, (Deuteronomy 30:19;) and again, "This is the way, walk ye in it;" nor in vain do the Prophets and Apostles, whenever they discourse of the true and entire perfection of righteousness, call us back to the law; nor in vain did Christ reply to the Pharisee,"If thou wouldst enter into life, keep the commandments." (Matthew 19:17; Luke 18:20.)Accordingly, when Paul charges the law with weakness, he does not place the defect in its teaching, as if it could not bestow life but in our flesh. (Romans 7:8.)
CANON 22.
AMEN.
CANON 23.
We condemn those who affirm that a man once justified cannot sin, and likewise those who deny that the truly justified ever fall: those in like manner who assert that a man regenerated by the Spirit of God is able to abstain even from the least sins. These are the delirious dreams of fanatics, who either with devilish arrogance deceive, or with hypocrisy fascinate the minds of men, or plot to lead them to the precipice of despair. As to the special privilege of the Virgin Mary, when they produce the celestial diploma we shall believe what they say: for to what do they here give the name of the Church, but just to the Council of Clermont? Augustine was certainly a member of the Church, and though he in one passage chooses, in order to avoid obloquy, rather to be silent respecting the blessed Virgin, he uniformly, without making her an exception, describes the Whole race of Adam as involved in sin. Nay, he even almost in distinct terms classes her among sinners, when writing to Marcellinus, he says, They err greatly who
hold that any of the saints except Christ require not to use this prayer, "Forgive us our debts." In so doing, they by no means please the saints whom they laud. Chrysostom and Ambrose, who suspect her of having been tempted by ambition, were members of the Church. All these things I mention for no other end but to let my readers understand that there is no figment so nugatory as not to be classed by these blockheads among the Articles of Faith.
CANON 24.
That God visits the good works of the godly with reward, and to former adds new and ampler grace, we deny not. But whosoever asserts that works have the effect of increasing justification, understands neither what is the meaning of justification nor its cause. That we are regarded as righteous when we are accepted by God, has already been proved. From this acceptance, too, works derive whatever grace they had.
CANON 25.
Solomon is correct when he says that "the ways of a man seem right in his own eyes, but God weigheth the heart." (Proverbs 16:2.) For how comes it that the horned men of Trent pour forth this execration, but just because they try things by the false balance of their own opinion, not by the weights of God? In the judgment of God nothing is genuine and good, save what flows from perfect love to Him. If the heart of man is never reformed so far in this life, as not to labor under many defects, and to be distracted by various passions, and often fielded by worldly allurements, works must of necessity carry some taint along with them. There is no work, therefore, which is not sin, unless it acquires a value in consequence of a gratuitous estimate.
CANON 26.
Such boldness is not strange in men who have never felt any serious fear of the Divine judgment. Let them, if they will, expect eternal life for their
good works; only let us on the authority of Paul hope for it from the grace of God. But it may be said that in thus speaking of grace they do not overthrow it. Although they leave the name of grace to a certain extent, yet so long as consciences in seeking out the cause of salvation look around for works, wo to them! If they waver with trepidation, they have fallen from the certainty of faith: and wo again if they dare to promise themselves any certainty, for they are inflated with devilish presumption! Let the saying of Paul then stand fast — that "the inheritance is not of the law but of faith, that the promise according to grace may be sure to every one that believeth." (Romans 4:14.)
CANON 27.
As we acknowledge and feel that every sin, inasmuch as it is condemned by the law of God, is mortal, so the Holy Spirit teaches that all sins flow from unbelief, or, at least, from deficiency of faith. Eternal death is indeed the curse which God denounces against adulterers, thieves, and false witnesses; but wherever faith reigns it expels all sin, and so averts the Divine anger in the same way in which one extinguishes a fire by withdrawing the fuel.
CANON 28.
I deny not that, even during the most grievous lapses, some seed of Faith remains, though in a smothered state. However small it is, I admit that it partakes of the nature of true faith: I add, living faith, since otherwise no fruit could come from it. But since it does not appear for a time, nor exhibit itself by the usual signs, it is, in respect of our sense, as if it were dead. But nothing of this kind entered the minds of the Fathers or their dictatorial monks. All they wished was to establish their absurd dogma of an informal and a formal faith. Hence they maintain that faith to be true which is manifestly dead; as if faith could be the life of the soul, (as Augustine, in accordance with the uniform doctrine of Scripture, elegantly terms it,)and yet not be itself alive. To the same purpose they contend that men are Christians though they have no charity, and anathematize those who think otherwise; in other words, according to them, we anathematize the Holy
Spirit if we deride a false profession of Christianity, and set it at naught. Paul pronounced them no Israelites who were not truly the children of Abraham. He moreover defines true Christianity as consisting in "the putting off of the old man;" and he declares that God is denied by those "who do not live godly."
CANON 29.
The first article, along with its author, Novatus, we also execrate. As to the second, if the lapsed can only be reinstated in grace by the Sacrament of Penance, what will become of Peter, who, after his dreadful fall, had no access to the remedy which they require as of absolute necessity? Nay, what will become of the tens of thousands in those ages which know nothing of that Auricular Confession which they now represent as the gate of salvation? As to their glorying in the teaching of Christ and his Apostles, their effrontery is extreme, seeing it is clear, from their own historians, that for four hundred years there was no law on the subject of Confession. Therefore, if they would obtain credit for their wicked figments, it will be necessary for them not only to exterminate all the monuments of antiquity, but also to deprive mankind of all sense and judgment!
CANON 30.
They think that, after the guilt is remitted, the liability. to punishment remains, But Scripture everywhere describes, as the fruit of forgiven guilt, that God withdraws his chastisements, and, forgetting his wrath and revenge, blesses us. And when David proclaims those blessed "to whom the Lord imputeth not sin," he not only refers to the remission of guilt, but speaks chiefly of punishment. And what, pray, will be the end or limit, should God begin to exact punishment for sins which are both in number infinite and in weight so heavy, that the hundredth part would sink us to the lowest hell? It is easy indeed for Fathers intoxicated with devilish presumption to call for temporal punishment. To them scarcely anything short of murder is a sin; whoredom is a trivial mistake — the foulest lusts praiseworthy trials of virtue, a hidden wound of the conscience, a mere
bagatelle. But to us, who, after long examination, feeling as it were confused and overwhelmed, are forced at length to break out into these words with David, "Who can understand his errors?" the mode of escape is not so easy. Still we deny not, that sometimes after the guilt is forgiven, God chastises us, but it is in the way of admonition and correction — not vengeance. Their idea that punishment is exacted by the justice of God is therefore a profane fiction. All are not punished in the same way, nor in proportion to their faults; but just according as God knows the application of the rod to be necessary, in order that each, under the training of discipline, may act more wisely in future.
The Fathers, however, here demonstrate what industrious architects they are. Out of one little word they construct a labyrinth composed of a thousand labyrinths. The abyss which they say swallowed up all souls must surely be of immense extent. We see indeed that all the riches of the world are engulfed in it! They ought at least to have spent a little more labor in the construction. There is no mention of Purgatory at all in any part of Scripture. But, as Augustine says, (Ep. 157, ad Optat.,) when a matter naturally obscure cannot be comprehended by us, and Scripture does not come distinctly to our aid, human conjecture is presumptuous in giving any decision. What then must our conclusion be, but that these men act presumptuously in daring, out of their own brains, to make a fabric of that which has no foundation in the word of God? unless, perhaps, they would have us to receive their device of Purgatory as a kind of vaticination vented by ventriloquism; for there is nothing which serves so well to fill their bellies! But what of this? Purgatory cannot stand without destroying the whole truth of Scripture. The demonstration of this would be long, but it is clearly given in our writings. In short, when satisfactions are overthrown, Purgatory of necessity tumbles along with them.
CANON 31.
I acknowledge that he who is truly justified will not forget that a reward is laid up for him, but be incited by it as the best stimulus to well-doing. And yet he will not look to this alone; for seeing that God requires an ingenuous obedience from his children, he will not only repudiate slavish observance
of this description, but utterly reject it. Accordingly, the Holy Spirit, in every part of Scripture, as well as in those words which he puts into the mouth of Paul in the first chapter of the Ephesians, assigns a very different motive to a pious and holy life.
CANON 32.
By what right or in what sense the Good Works which the Spirit of Christ performs in us are called ours, Augustine briefly teaches when the draws an analogy from the Lord's Prayer: saying, that the bread which we there ask is called "ours" on no other ground than simply that it is given to us. Accordingly, as the same writer elsewhere teaches, no man will embrace the gifts of Christ till he has forgotten his own merits. He sometimes gives the reason: because, what is called merit is naught else but the free gift of God. Let us therefore allow these Fathers to bawl out, that by separating merit from grace:, we are wickedly lacerating what is truly one. He who has learned from our former observations wherein it is that the merit of works consists, will not be greatly dismayed art the sound of the present anathema.
CANON 33.
A very ingenious caution! no man is to see what every man sees! They almost go the length of making void both the glory of God and the grace of Christ. Meanwhile they hurl a dire execration at any one who presumes to think that they derogate in any respect from either. It is just as if a man were to murder another in the open market-place before the eyes of the public, and yet prohibit any one from believing that the murder thus manifest to all has been really committed. Moreover, the rats here turn informers against themselves, by holding out an anathema in terrorem against all who shall dare to perceive the impiety of which they themselves are conscious.
SEVENTH SESSION OF THE COUNCIL OF
TRENT.
For the completion of the salutary doctrine concerning Justification which was promulgated with the unanimous consent of all the Fathers in the foregoing last Session, it has seemed suitable to treat of the most Holy Sacraments of The Church, by which all true righteousness either begins, or when begun is increased, or when lost is repaired. Wherefore, The Holy, (Ecumenical, and General Council of Trent, lawfully met in the Holy Spirit, under the presidency of the foresaid Legates of the Holy See, in order to banish errors, and extirpate the heresies which in this our time have both been stirred up from heresies of old condemned by our Fathers, and invented anew in regard to the most holy sacraments, and which greatly obstruct the purity of the Catholic Church, and the salvation of souls, has deemed it proper, in adhering to the doctrine of the Holy Scriptures, the Apostolical Traditions, and the Consent of the Councils and Fathers, to enact and decree these present Canons, intending afterwards, with the help of the Divine Spirit, to publish the others which are required to complete the work thus begun.
OF THE SACRAMENTS IN GENERAL.
I. Whosoever shall say that the Sacraments of the New Law were not all instituted by our Lord Jesus Christ, and are either more or fewer than seven, viz., Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Orders, and Matrimony, or even that any one of these seven is not truly and properly a Sacrament, let him be anathema.
II. Whosoever shall say that these said Sacraments of the New Law differ not from the Sacraments of the Old Law, except that the ceremonies are different, and the external rites different, let him be anathema.
III. Whosoever shall say that these seven Sacraments are so equal among themselves, that no one is in any respect of greater dignity than another, let
him be anathema.
IV. Whosoever shall say that the Sacraments of the New Law are not necessary to salvation, but superfluous, and that without them or a with for them, men by faith alone obtain the grace of justification, though all are not necessary for each, let him be anathema.
V. Whosoever shall say that these Sacraments were instituted for the sake of nourishing faith alone, let him be anathema.
VI. Whosoever shall say that the Sacraments of the New Law do not contain the grace which they signify, or do not confer grace itself on those placing no obstacle to it, as if they were only external signs of a grace or righteousness received by faith, and a kind of badges of Christian profession, by which believers are distinguished among men from unbelievers, let him be anathema.
VII. Whosoever shall say that grace is not given by Sacraments of this kind, always and to all, as far as depends on the part of God, although they are duly received, but sometimes, and to some persons, let him be anathema.
VIII. Whosoever shall say that by these Sacraments of the New Law grace is not conferred, ex opere operato, (from the work performed,) but that faith alone in the Divine promise suffices to obtain grace, let him be anathema.
IX. Whosoever shall say that in the three Sacraments, namely, Baptism, Confirmation, and Orders, there is not impressed on the soul a character, i.e., some spiritual and indelible sign, owing to which they cannot be repeated, let him be anathema.
X. Whosoever shall say that all Christians have right to administer the word and all the Sacraments, let him be anathema.
XI. Whosoever shall say that in ministers, when they perform and distribute the Sacraments, an intention, at least, of doing what the Church does, is not requisite, let him be anathema.
XII. Whosoever shall say that a minister, in a state of mortal sin, provided he has observed all the essentials which pertain to the performing and giving of a Sacrament, does not perform or give the Sacrament, let him be anathema.
XIII. Whosoever shall say that the received and approved Rites of the Catholic Church, accustomed to be used in the solemn administration of the Sacraments, may either be despised or omitted, at pleasure, by the minister, without sin, or changed into other new rites, by any pastors of churches, let him be anathema.
OF BAPTISM.
I. Whosoever shall say that the Baptism of John had the same three as the Baptism of Christ, let him be anathema.
II. Whosoever shall say that true and natural water is not of necessity in baptism, and shall accordingly give some metaphorical twist to those words of our Lord Jesus Christ, — "Unless a man be born of water and of the Spirit," let him be anathema.
III. Whosoever shall say that in the Roman Church (which is the mother and mistress of all Churches) there is not the true doctrine of the Sacrament of Baptism, let him be anathema.
IV. Whosoever shall say that the baptism, which is also given by heretics in the name of the Father, and of the Son, and of the Holy Spirit, with the intention of doing what the Church does, is not true baptism, let him be anathema.
V. Whosoever shall say that baptism is free, i.e., not necessary to salvation, let him be anathema.
VI. Whosoever shall say that a baptized person cannot lose grace, even though he will it, how much soever he may sin, if he be not unwilling to believe, let him be anathema.
VII. Whosoever shall say that the baptized become by baptism itself only debtors to faith alone, but not to observe the whole Law of Christ, let him be anathema.
VIII. Whosoever shall say that the baptized are free from all the precepts of the Holy Church, which have been either written or handed down, so that they are not bound to observe them, unless they are willing to submit to them of their own accord, let him be anathema.
IX. Whosoever shall say that men are to be recalled to the remembrance of the baptism they received, so that they may understand that all the vows which are made after baptism are void, by virtue of the promise made in said baptism, as if those vows detracted from the faith which they professed, and from baptism itself, let him be anathema.
X. Whosoever shall say that all the sins which are done after baptism are either discharged or made venial by the mere remembrance and faith of baptism received, let him be anathema.
XI. Whosoever shall say that true and duly conferred baptism is to be repeated to him who has denied the faith of Christ among infidels, after he turns to repentance, let him be anathema.
XII. Whosoever shall say that no man is to be baptized, unless at that age at which Christ was baptized, or at the very point of death, let him be anathema.
XIII. Whosoever shall say that infants, in respect they have no act (capacity) of believing, are not to be counted among believers after they have received baptism, and therefore are to be re-baptized after they come to the years of discretion, or that it is better that the baptism of them be omitted, than that they, not believing by their own act, be baptized in the faith only of the Church, let him be anathema.
XIV. Whosoever shall say that such infants, when they grow up, are to be interrogated whether they are willing to ratify what their godfathers promised in their name when they Were baptized; and when they answer
that they are not willing, are to be left to their own will and not forced to a Christian life in the meanwhile by some punishment, except that they are to be kept back from receiving the Eucharist, and other Sacraments, until they repent, let him be anathema.
OF CONFIRMATION.
I. Whosoever shall say that the Confirmation of Baptism is an idle ceremony, and not rather a true and proper Sacrament, or that anciently it was nothing else than a kind of catechizing, by which those on the eve of adolescence explained the reason of their faith in presence of the Church, let him be anathema.
II. Whosoever shall say that those who attribute any virtue to chrism in the Sacrament of Confirmation insult the Holy Spirit, let him be anathema.
III. Whosoever shall say that the ordinary minister of holy Confirmation is not the bishop alone, but any simple priest, let him be anathema.
DECREES ON REFORMATION.
The same Holy Council, the same Legates presiding, intending to prosecute the business of Residence and Reformation already commenced, unto the praise of God and increase of the Christian Religion, have thought proper to enact as follows, always without prejudice to the authority of the Apostolic See.
For the government of Cathedral Churches, let no one, unless born of lawful wedlock, and of mature age, gravity of manners, and skill in literature, according to the constitution of Alexander III., which begins, "Whereas in all," promulgated in the Lateran Council, be held qualified.
Let no man, however conspicuous in dignity, rank, or preeminence, presume either to accept or hold at the same time more than one Metropolitan or Cathedral Church by title or in Commendam, or under any other name, contrary to the ordinances of the Sacred Canons, since he is to be regarded
as very happy to whose lot it; has fallen to govern one Church well and fruitfully, and with safety to the souls committed to him. Let those who now hold several Churches, contrary to the tenor of the present decree, after choosing the one which they wish to retain, be bound to demit the others within six months, if they are at the free disposal of the Apostolic See, or, if otherwise, within a year. Otherwise let the Churches themselves, the last obtained only excepted, be considered ipso facto vacant.
Let inferior Ecclesiastical Benefices, especially those having a cure of souls, be conferred on fit and worthy persons, who may be able to reside on the spot, and discharge the cure in person, according to the constitution of Alexander III in the Lateran Council, beginning, "As some," and another of Gregory, published in the General Council of Lyons, beginning, "Although the Canon." Let any collation or provision made otherwise be held null and void, and let the ordinary giving' collation know that he will incur the penalties of the consti,mtion of the General Council, beginning, "Too heavy."
Whosoever, in future, shall have presumed to accept and hold at the same time several Cures, or otherwise incompatible Ecclesiastical Benefices, whether by way of union for life, or of perpetual Commendam, or under any other name and title whatsoever, against the form of the Sacred Canons, and especially the constitution of Innocent III., which begins, "Of much," let him be deprived of the benefices, according to the appointment of said constitution ipso jure, and also in virtue of the present Canon.
Let the Ordinaries of the places compel all persons whatsoever holding several Cures, or otherwise incompatible Ecclesiastical Benefices, to exhibit their dispensations, and in other respects let them proceed according to the constitution of Gregory X., published in the General Council of Lyons, beginning, "The Ordinaries," which constitution this Holy Council thinks ought to be renewed, and renews it; adding, moreover, that the Ordinaries themselves, even by the deputation of fit vicars, and the assignation of a suitable portion of the fruits, must by all means take care that the cure of souls be in no respect neglected, and the benefices themselves least of all defrauded of due services, — appeals, privileges, and
exemptions of whatever sort, even with the deputation of special judges, and interdicts by them being available to none in the matters aforesaid.
Perpetual Unions within the last forty years may be examined by the Ordinaries as delegates of the Apostolic See, and those which have been obtained by subreption or obreption be declared void. Let those which were granted within the time aforesaid, but have not yet obtained effect, in whole or in part, and those which shall hereafter be made at the instance of any individual, unless it shall appear that they were made from lawful. Or otherwise reasonable causes, to be verified before the Ordinary of the place, those interested being called, be presumed to have been obtained surreptitiously; and, therefore, let them be altogether without force, unless it shall have been otherwise declared by the Apostolic See.
Let Ecclesiastical Benefices with cure, which are found perpetually united and annexed to Cathedral, Collegiate, or other Churches, and also Monasteries, Benefices, or Colleges, or pious places whatsoever, be visited every year by the Ordinaries of the places, who must be solicitously careful to provide that the cure of souls be laudably performed by fit perpetual vicars, (unless a different arrangement should seem to said Ordinaries to be expedient for the good government of the churches,) to be appointed to the same by them, with a portion (greater or less, at the discretion of said Ordinaries) of the thirds of the fruits to be allocated over a certain subject, — appeals, privileges, exemptions, even with the deputations of judges, and any interdicts of theirs whatsoever being of no force in the matters aforesaid.
Let the Ordinaries of the places be bound to visit all Churches whatsoever, however exempted, once a year with Apostolical authority; and provide, by suitable remedies of law, that those things which need reparation be repaired, and the churches be by no means defrauded of the cure of souls (if any belongs to them) and other due services; appeals, privileges, customs, even those having the prescription of time immemorial, the deputations of judges and their interdicts being utterly excluded.
Let those promoted to greater Churches receive the rite of consecration within the time appointed by law, and let prorogations granted beyond six months be available to none.
When a See is vacant, it may not be lawful for the Chapter, within a year from the date of the vacancy, to grant license of ordaining, or letters dimissory or reverend, (as some call them,) as well according to the arrangement of the common law, as also in virtue of any privilege or custom whatsoever, to any one who is not constrained by the occasion of an ecclesiastical benefice received or to be received. If it be done otherwise, let the Chapter contravening be liable to ecclesiastical interdict; and those thus ordained, if in inferior orders, enjoy no clerical privilege, especially in criminal matters, and if in higher orders, be suspended, ipso jure, from exercising the order, at the pleasure of the future prelate.
Let faculties de paromovendo not be obtained by any one whatsoever, unless those having a lawful cause why they cannot be ordained by their own bishops, to be expressed in the letters; and even then let them not be ordained, except by a bishop residing in his diocese, or by one exercising the pontifical functions in his stead; and after a careful previous examination.
Let faculties de non promovendo, except those granted in cases provided for by law, be effectual only for a year.
Let none presented or elected, or named by any ecclesiastical persons whatsoever, even by the Nuncios of the Apostolic See, be instituted, confirmed, or admitted to any Ecclesiastical Benefices, even under the pretext of any privilege or custom prescribed by time immemorial, unless they have been previously examined and found fit by the Ordinaries of the place; and let them not be able, by means of any appeal, to screen themselves from the obligation to undergo trial, — those presented, chosen, or named by Universities or Colleges of general literature excepted.
In cases of exemption, let the constitution of Innocent IV., beginning "Wishing," published in the General Council of Lyons, be observed, which
constitution the present Holy Council has judged proper to renew, and renews: Adding, moreover, in the case of civil causes for wages, and those of indigent persons, secular clergy, or regulars not living in monasteries, however exempted, although they should have on the spot a certain judge deputed by the Apostolic See; and in these causes, if they have no such judge, let them be convened before the Ordinaries of the bounds as delegated to this effect by said See, and be forced and compelled, by legal means, to pay the debt, — no privileges, exemptions, deputations of conservators and their interdicts being of any avail against the aforesaid.
Let Ordinaries take care that all Hospitals be faithfully and carefully managed by their administrators, under whatever named called, or however exempted; observing the form of the constitution of the Council of Vienna, beginning "As it happens:" which constitution the Holy Council has deemed proper to renew, and renews, with the exceptions therein contained.
ANTIDOTE TO THE SEVENTH SESSION
How much sweat must be spent in any contest where a bad cause is pleaded, the venerable Fathers had experienced in last Session. Therefore, that they might not over-fatigue themselves by a second conflict, they preferred to return to their compendious method of settling the matter by fulmination. And, indeed, it was unbecoming their dictatorial style to undergo the trouble of rendering a reason. What then! The Corybantes sound their brass and redouble the clang. Tremble, boys! Whoever possesses a spark of manly courage will despise their futile crepitations, and boldly, with unruffled mind, inquire into the contents of their decrees. How they teem with stupid absurdities I engage to demonstrate with my finger.
CANON 1.
They insist that Seven Sacraments were instituted by Christ. Why, then, did they not order him to institute them? The number Seven which they place under the sanction of an anathema has not only no support from Scripture, but none even from any approved author. This is little. Of the Sacraments which they enumerate we show that some were temporary, as the anointing of the sick, and others, falsely so called, as matrimony. The arguments by which we evince this are plain and strong. What! will they boast that they have the gift of healing? If anointing is the symbol of that gift, are they not apes when they use it without the reality? Again, what promise is there in this ceremony that have any application to us? If a sacrament consists of spiritual grace and an external sign, where will they find anything of the kind in penance? For giving marriage this name they have no other reason than the gross ignorance of the monk; who reading in the Epistle to the Ephesians (Ephesians 5:32) the word sacrament used instead of mystery, and that concerning the secret union between Christ and his Church, transferred it to marriage. Of all these things our writings contain clear and copious demonstrations, which the good Fathers refute by the one vocable anathema. This is to, conquer without a contest, or rather to triumph without a victory!
CANON 2.
Since the Sacraments of both Testaments have the same Author, the same promises, the same truth, and the same fulfillment in Christ, we justly say that they differ from each other in external signs; but agree in those things which I have mentioned, or, in one word, in the reality. For as they are appendages of doctrine, but the substance of the doctrine is the same, so the same rule holds in regard to the Sacraments. My readers perhaps would hope understand the object of the Fathers of Trent in launching this thunderbolt, did I not briefly explain. There is a vulgar dogma of the sophists, that the Sacraments of the Mosaic law figured grace, but that ours exhibit it. We maintain that God was always true in his promises, and from the beginning figured nothing which he did not exhibit to the ancient Church in reality; for the reality of circumcision was evident under Moses. Paul testifies that they then partook of the same spiritual food and the same spiritual drink. (1 Corinthians 10:3.) What answer do they give but just that it is otherwise taught in the schools? I only touch in a few words on matters which my readers will, if they please, learn fully from our writings. Let this be the sum. From the Word of God, not from the decrees of Romanists, are we to learn what difference or resemblance there is between the Sacraments. Still we deny not that a more exuberant grace is received under the kingdom of Christ, and accordingly we are wont to note a twofold difference. First, that our Sacraments do not point out Christ at a distance, as if he were absent, but exhibit him as with the finger. Secondly, as the mode of revelation is more ample, so the communication of grace is more exuberant.
CANON 3.
Who would not face the Neptunian bolt sooner than put the inventions of men on a footing with the ordinances of Christ? We read that Baptism was recommended by Christ: we read in like manner that the Lord's Supper was recommended. (Matthew 27, 28.) Of the others we read nothing of the kind: nay, for many ages after, the doctrine of these men was unknown. There can be no doubt as to the aim and force of our Savior's question, "The baptism
of John, was it from heaven or of men?" For he means that it would not be legitimate if it had not come down from heaven. Wherefore let us decide in all safety on the authority of Christ, that there is no danger in repudiating whatever has emanated merely from human authority. Not contented, however, with claiming equal authority for all, they prefer the chrism of their confirmation to the baptism of Christ! For their making one of more dignity than another is not for the purpose of placing those which have no support from Scripture in an inferior grade, but they renew those execrable blasphemies which the Council of Aurelium first vented — that we are made only half Christians by baptism, and are finished by confirmation! — and other things there delivered to the same effect.
CANON 4.
I will readily allow that the use of those things which Christ gave us as helps to salvation is necessary, that is, when an opportunity is given: although believers are always to be reminded that there is no other necessity for any sacrament than that of an instrumental cause, to which the power of God is by no means to be tied down. Every pious person must with his whole heart shudder at the expression that the things are superfluous. But here the worthy Fathers, with their usual stupidity, perceive not that whatever grace is conferred upon us by the Sacraments, is nevertheless to be ascribed to faith. He who separates faith from the Sacraments, does just as if he were to take the soul away from the body. Therefore, as we exclude not the doctrine of the gospel when we say that we obtain the grace of Christ by faith alone, so neither do we exclude the Sacraments, the nature of which is the same, as they are seals of the gospel
CANON 5.
We acknowledge that the Sacraments are intended, not only to maintain but to increase faith. But these horned gentry mean something else; for they pretend that the Sacraments have a magical power, which is efficacious without faith. This error destroys the relation which the Scriptures uniformly establish between the Sacraments and faith. That my readers may
perceive this more clearly, they must always call to mind, that the Sacraments are nothing but instrumental causes of bestowing grace upon us, and are beneficial, and produce their effect only when they are subservient to faith.
CANON 6.
Here these preposterous men mix dross with silver. Wherefore we must make a distinction: — First, then, if there are any who deny that the Sacraments contain the grace which they figure, we disapprove of them. But when the horned Fathers add that the Sacraments of themselves confer grace on those not opposing any obstacle to it, they pervert the whole force of Sacraments. For they always relapse into the old delirium of the sophists, that even unbelievers receive the grace which is offered in the Sacraments, provided they do not reject it by opposing other obstacles — as if unbelief were not in itself obstacle enough. Let us hold, therefore, that we cannot obtain the grace offered in the Sacraments, unless we are capacitated by faith. What immediately follows they have appended either very maliciously, or very absurdly. They say, "as if they were only external signs;" nay, they speak as if there was no alternative between these two things. As we repudiate the monkish fiction, that the Sacraments are available in any other way than by faith, so we willingly conjoin with the signs a true exhibition of the reality, holding that they have no effect without faith, and yet that they are not empty and naked signs of a distant grace.
CANON 7.
The first thing was to define what it is duly to receive the Sacraments. For this swinish herd, passing by faith, and placing repentance in the background — not indeed that ceremonial repentance which they loudly extol, but that inward repentance of the heart, by which the whole man turns to God — think that the due receiving of the Sacraments consists in some sort of simulate devotion, as they term it. But if we were agreed as to what constitutes a legitimate disposition, there would be no farther dispute as to
efficacy. For who doubts that the grace which God promises is exhibited to those who make a due approach? Hence, every one moderately instructed in the pure use of the Sacraments, will perceive that they make an absurd distinction when they say, that in so far as relates to God, grace is given, for, be the unworthiness of man what it may, God must always remain true. In respect of God, therefore, nothing is withheld or deducted from the efficacy of the Sacraments, however unbecoming the profanation of them, in respect of the evil conscience of man. The effect only is lost, or at least intercepted from coming to us.
CANON 8.
Here, indeed, they disclose their impiety, not only more clearly, but also more grossly. The device of opus operatum is recent, and was coined by illiterate monks, who had never learned anything of the nature of Sacraments. For in Sacraments God alone properly acts; men bring nothing of their own, but approach to receive the grace offered to them. Thus, in Baptism, God washes us by the blood of his Son, and regenerates us by this Spirit; in the Supper he feeds us with the flesh and blood of Christ. What part of the work can man claim, without blasphemy, while the whole appears to be of grace? The fact of the administration being committed to men, derogates no more from the operation of God than the hand does from the artificer, since God alone acts by them, and does the whole. But those blockheads, to say nothing of their finding human merit in the free gifts of God, pretend that we, in doing nothing, merit from God, and lay him under liability to us; and not contented with this, give vent to monstrous words to extort a confession from God, that he is not to be regarded as acting alone in the Sacraments, — hence their additional inference necessarily follows, viz., that grace is not received by faith alone. For if we grant their postulate — that grace is procured in the Sacraments opere operato — a part of merit is separated from faith, and the use of the Sacraments is in itself effectual for salvation. But if the same thing is to be affirmed of the Sacraments as of the word, then the Apostle is a witness that they are of no avail unless received by faith.
CANON 9.
Their fable of an indelible character is the product of the same forge. It was altogether unknown to the Primitive Church, and is more suited to magical charms than to the sound doctrine of the gospel! Therefore it will be repudiated with the same facility with which it was devised. That Baptism is not to be repeated the pious are sufficiently agreed. This, which was true of Baptism, they afterwards rashly transferred to their Confirmation and Orders. The curious sought for a reason. That they might not seem to say nothing, they contrived this fictitious impression, and now they denounce anathema against all who assent not to their figment.
CANON 10.
No sound Christian makes all men equal in the administration of Word and Sacraments, not only because all things ought to be done in the Church decently and in order, but also because, by the special command of Christ, Ministers are ordained for that purpose. Therefore, as a special call is required, no man who is not called may take the honor upon himself. Moreover, where do they find the office of baptizing enjoined on women, as they permit them to do?
CANON 11.
The lavishness with which they pour out their anathemas shows that they set little value upon them. Their prattle about, the intention of consecrating was produced by the sophists without any show of reason. This, though not tolerable, would be less grievous, if it did not utterly overthrow whatever solid comfort believers have in the Sacraments, and suspend the truth of God on the will of man: for if the intention of the minister is necessary, none of us can be certain of his Baptism — none approach the Holy Supper with sure confidence. I was baptized — if it so pleased the priest, whose good faith is no more known to me than that of any Ethiopian! Whether the promise of Christ in the Holy Supper is to be good to me, depends on the nod of a man whom I do not know. What kind of faith can it be that
depends on the secret will of another? And yet this herd fear not to threaten us with windy anathemas, if we do not on the instant subscribe to such blasphemies. Such is my deference for the holy ordinance of Christ, that if some epicurean, inwardly grinning at the whole performance, were to administer the Supper to me according to the command of Christ and the rule given by him, and in due form, I would not doubt that the bread and the cup held forth by his hand are pledges to me of the body and the blood of Christ. It is painful to discuss such silliness, as when they say, "at least of doing what the Church does." Here they reach other dictates of their masters. Who that has his eyes sees not that this is just equivalent to enjoining in one word all that monks have ever dreamed ill their dens or sophists babbled in their quarrels? How stupid and absurd soever they may be, they must nevertheless be held firm and sure.
CANON 12.
AMEN.
CANON 13.
What they mean by the received and approved Rites of the Church every one is aware. Hence by this caveat they establish whatever superstitions human presumption has superinduced on the pure ordinances of the Lord. The genuine rite of Baptism is simple, and the administration of the Supper simple, if we look to what the Lord has enjoined. But under how many, and how various and discordant additions has this simplicity been buried? They will say, that if there is any excess, it behooves to be rescinded — only, however, if they think so. But what hope do they give us, when with bacchanalian fury they belch forth their anathemas against whosoever permits himself to omit one little ceremony? All the godly complain, or at least regret, that in Baptism more is made of the chrism, the taper, the salt, the spittle in fine, than the washing with water, in which the whole perfection of Baptism consists. They deplore that the Supper has not only been vitiated by impure additions, but converted into a kind of spurious show. According to the Fathers of Trent, nothing can be so monstrous as not