The remission of sins.
liberty, which is given in Christ: let them not bind men's consciences, with the terror of eternal death. With these conditions (I say) if laws be appointed by the church, let Christians embrace them, let them obey and reverently submit themselves to them. Where the matter so stands, that laws be after this order appointed, they cannot be contemned or little set by, without grievous offence. Hitherto we have largely enough disputed, what that holy body of the church is, how it may be joined together in one, what head it has, by what means it is nourished, augmented, and preserved. And if so be that I have been induced to stand longer upon this matter, than my manner is to do, it must altogether be imputed, not to any superfluity of speech, but unto the nature and state of the cause; which abounds with such plenty and store of matter, as I have rather touched the principal points of things, than sufficiently expressed it according to the worthiness thereof. But that, which may be wanting at this time, we will prosecute more largely in another place.
The Remission of Sins.
Unto the former article of the conjunction and union of the faithful into one body of the church; now is aptly added the doctrine of faith, and remission of sins, which is nowhere else to be hoped for, but in the church. For although the same be granted unto us, by the only liberality and grace of God; yet can we not obtain the same, but only in the name of Christ. Whosoever therefore shall not come into this fellowship, can by no means be partaker thereof; seeing it is only granted unto them which by faith are united unto Christ, the head of the church. Whereof it may be soundly concluded, that it is a peculiar gift for them, which be true members of this body under the head
Christ. And this treatise of the remission of sins, we will for the easier understanding divide into three points to be considered. Of which
the first is; that we, by the grace and spirit of Christ, be made partakers of the remission of our sins. But here must we see, by what way and means the Lord is wont to give this grace and spirit: the which we cannot otherwise define, than by faith. For the benefits, which God offereth unto us, are meet to be received of him that will enjoy them. And faith is nothing else, but a receiving of the mercy of God, which is offered unto us by him.
Whereunto there be two things necessarily required; one is, that that be offered to us which is good; the other, that we give our consent.
But to receiving and consent, we have need of the spirit that should inwardly persuade the mind: for otherwise a man, by reason of his natural corruption, would turn away himself; as to whom these promises of God, these mercies offered, and this remission of sins might naturally seem not likely to be true, and to be of no great weight. And he would be far from the true consideration of them; seeing (as the philosophers themselves also say) he would no less be blinded unto divine things, than the mole is at the light of the sun.
Whereof there is a testimony of Paul to the Corinthians; The natural man (saith he) understandeth not those things, which be of God; for they be foolishness unto him: that we may have need of that inward moving, lest we should refuse the benefit which is offered unto us.
And indeed in this moving, there be two excellent gifts. The first is, that we acknowledge the gift and mercy of God offered unto us. The second, that the things which be offered, should be pleasing unto us; and that by giving our assent, we receive and embrace them.
Which for the most part is granted unto us none otherwise to be used, but as it is set forth to us by the word of God; how excellent and great soever the mercy of God is, by the which he freely forgiveth our sins. Wherefore it is written in the Acts of the apostles; While Peter yet spake, the Holy Ghost fell down upon them which heard him.
And by Paul unto the Romans it is said; that Faith cometh by hearing, and hearing by the word of God. So as the church, preaching continually the word of God by her ministers, and in such sort offering in her sermons reconciliation by Christ, it giveth remission of sins; in that by the outward ministry, it pronounceth the same out of the words of the scripture: by the which, through attentive ears, as through a conduit, both the grace and spirit of Christ do flow in, even unto our heart. Wherefore it is most firmly concluded, that the word of God, by the very same means, which I have spoken, is the original of the remission of sins. Which thing seeing it is set forth in the church only, it followeth, that the sins be forgiven nowhere else.
An other consideration we will add, which concerns the sacraments, which are the visible words of this absolution. For even as the word sounds and is heard in the voice; so in a visible and evident sign, a sacrament speaks and admonishes us; unto which we give credit, and obtain in very deed that which it promises and signifies. Neither do we otherwise give credit unto the signification hereof, than by the motion of the same spirit of Christ, which we have above declared.
But think you not, that sins are forgiven by the virtue of the work that is wrought, through receiving of the sacrament: since this we obtain by faith, while we believe that which it visibly teaches us, according to the institution of Christ; namely, that a sacrament may be of the same value as the word of God is. For even as this word signifies and gives in very deed unto the believers, whatsoever it promises; so baptism, being received by faith, both signifies and gives to the believer remission of sins, which it promises by a visible speaking. But indeed it might be objected unto me: If sins (as it has been said) are forgiven unto them, who believe the word of Christ, as it is preached to us; how can they then again be forgiven by baptism?
I answer, that as touching God, both the one and the other absolution is all one: and as concerning our sins, the remission is one and the same. The which nevertheless is as often confirmed, and renewed in us, as we give credit unto the words, whereby the same is signified unto us; whether it be by word of mouth, or by visible sign, it is all one. So that how often soever we either hear the word, or receive the sacraments in faith, the remission of sins is assured unto us; whereby no small faith is inwardly poured into us. And it ought to seem no marvel unto any man, wherefore the sacraments are ordained by Christ: seeing that by them his pleasure is, that the strength of the spirit should have recourse into the believers, no less than by the outward word of the scripture, even as we are taught by daily experience; but yet so, as neither of these can profit any man without faith. Wherefore we have hitherto declared two means, by which the remission of sins is extant in the church; according to the two ways, whereby the word of God is set forth unto them that believe. But if thou demand, which of the sacraments by name signifies this remission of sins in the church? I answer, that it is baptism, in which (we being washed with visible water) is a sign that we by Christ obtain spiritual cleansing. And that is what Paul teaches unto the Ephesians; that God has purged his church with the washing of water through the word of life.
But now let us see what is the third means of this remission of sins.
The church, by the singular gift and grace of Christ, has the right and authority (as it has been already said) to cut off from her, by excommunication, those who are obstinate. The order of which Christ has described and taught unto her in the Gospel of Matthew, where he speaks of brotherly correction; whereby men are admonished that unless they repent, it shall proceed even to the utmost punishment of separation: which may stand in force so long as contrition and repentance are deferred regarding the sins
committed. And when repentance is performed, then also let an end of the punishment of excommunication be appointed. For which cause, Christ being asked by Peter, How often should a man forgive those who offend, whether seven times (which seemed to be much:) answered; Even so often as they shall return again to better life. For that he annoints when he says; Seventy times seven. Wherefore they, who by repentance return to the church, must evermore be admitted.
And lest perchance so often separation and receiving reiterated by the ministry of men, against one and the same man, should seem to be of small importance, and reputed for sport and mockery, as a thing proceeding from the will of man, he adds; that He gives them the keys of the church: that is to say, the power, that Whatever she should bind or loose upon the earth, should be established in heaven.
And this the church understands in the same sort as the holy evangelist writes it. By this article therefore, we believe that such divine authority is committed unto the church, that it may absolve and set at liberty the persons excommunicated, who repent of their sins committed; and may reconcile them to herself: whereby they may be restored unto that place of a healed body, whereof Christ is the head. Which absolution being performed with public vows and prayers in the church, no doubt but the church forgives them their sins committed. Wherefore, after the grant of this authority of the keys, Christ not in vain added; Whatever you ask in my name, it shall be given unto you: And; Wherever two or three shall be gathered together in my name, I am in the midst of them.
Whereby it is gathered that the church is never present, either to excommunicate or to reconcile those who are excommunicated, but that Christ himself also is present. Wherefore Paul, in the second epistle to the Corinthians, writes to the church; that forgiving the fault of that sinner, of whom he had made mention in his first