Locus 12 — The Church
Socrates, Plato, Xenophon, Cicero, and others like them, because they had a certain knowledge of the law of God. For this is still not knowledge of Christ. But the church is simply and completely bound to the promise of Christ. It is necessary above all things to call upon the name of Christ, and in all those who are capable of being taught there must be knowledge, invocation, and confession of the Son of God. The church has been such since the beginning, from [the time of] Adam, after the promise was given, an assembly sometimes large, sometimes small, whictr in confidence in the promise of God received the remission of sins and rightly called upon God. cerning Christ and without the ministry; the church is not in an assembly where there is neither knowledge of the promise of Christ nor the voice nor the ministry of the Gospel. Therefore Aristides, Cicero, and others like them are not members of the church, even though they have outstanding civil virtues which God gives for the sake of rulers, for so long as He wills that the human race remain in this life. But these statements testify that there must be the knowledge of Christ in the church of God. See John 3[:18, 36]; 17[:17]; 1 Cor. 1[:21]; Rom.
10:14.
Eph. 4:11, Christ sitting at the right hand of God, "also gives some prophets, some apostles, some pas tors, [and] some teachers," and He clearly says that the ministry of the Gospel must be preserved, so that "it be not tossed about by various winds of doctrine"
[cf. v.14]. Just as the gentiles, when they do not hear the Word of God, fall into frightful ravings and gradually devise other gods and many portents and many pro digious expressions of worship. The same thing hap pens to heretics, [such as the] Manichaeans, the Anabaptists, etc. because they abandon the Word of God.
But after this is established, that in the church there must be the voice of the Gospel and the ministry, then questions arise regarding the persons. Is the church bound to the bishops and their colleges, which are said to hold the office of the ministry? Likewise, is
[the church] bound to a regular succession of bishops and colleges?
I reply: The church is bound to the very Gospel of God, because, in order that it may be proclaimed in the ministry, God raises up some men from time to time who teach correctly, as it says in Ephesians 4, even if, among these, some have more light, others less. But when the ministers or bishops or colleges or others teach things which are in conflict with the Gospel and the doctrine of the apostles, it is necessary to follow the rule of Paul: "If any one teach another Gospel, let
Therefore we should know that the church of God is the assembly which is bound to the voice or the ministration of the Gospel. And outside of this assem bly, where there is no voice of the Gospel and no in vocation of Christ, there are no heirs of eternal life, as it is written, "There is no other name ... by which we must be saved" [Acts 4:12], Thus also Isaiah says in 8[:16], "Seal the law among My disciples," that is, I see that great darkness will follow, but I pray You, O God, that You preserve the hearers of [Your] prophets and seal in them Your doctrine given to the prophets, so that the Word and the true understanding of the Word not be quenched. Some churches remain and these are this assembly which retains Your Word uncorrupted which they have received from the prophets. him be accursed" [Gal. 1:8], From this rule we can judge that the church is not bound to certain titles or a regular succession. For when those who hold the power of orders err, they must not be heeded.
This statement is correct, but unwelcome to po litical people who see disputes arising thence [and] therefore, with an eye on rulers and human states, transform the church by imitation into a kingdom. Just as the kingdom of France is the mass of people subject to the French king, who in their laws and places of law courts are distinct from other nations, fortified by gar risons, bound to a regular succession of kings and of necessity in the courts obedient to the laws and inter pretation of the king, whose interpretation has validity because of [his] authority, so also many imagine that the church is the mass of people subject to the one
Therefore Isaiah in 8:20 [cf. Vulgate] adds the words, "To the law and to the testimony. They who do not speak according to this Word shall not have the morning light." For the will of God is not understood except through the Word which He has given, and God wills to be known and invoked as He has revealed
Himself.
Then we must also add this, that God is effica cious through this ministry that is, through the voice of the Gospel [as it is] heard, read, and pondered He moves [our] minds by the Holy Spirit, wants us to as sent, aids those who assent, and renews eternal life in them. Thus it is written in Rom. 1 [:16], "The Gospel is the power of God unto salvation to every one who be lieves"; and 2 Cor. 3[:8], "The new covenant is the ministry of the Spirit." These points contain the saving doctrine and comfort, that is to say, when we know that the promise of eternal life is truly offered in this way through the Word.
Roman pope, distinct from other nations by ceremonies which the popes have established, and bound to a reg ular succession of bishops and to the interpretation of Scripture which the pope or councils have handed down. For since dissensions often arise regarding what has been written, they say that there must be another sure rule, that is the voice of a ruler, just as in a secular kingdom the voice of the king has the authority to in terpret the laws. These things are plausibly said among rulers. For human reason loves this kind of picture of the church—a picture that is in agreement with secular opinions, and rulers understand that their authority is
Nor should we imagine that there was faith in
of God and the confession of the faithful prevails, whether they are more numerous or less numerous than the ungodly.Thus the ancients condemned Paul of Samosata and later Arius. The judge was the Word of God, that is, testimonies brought from the Gospel in good faith and without sophistry which convinced all but a prejudiced judge; but still also the weak were then greatly aided in expressing themselves by the confes sion of the stronger, namely of those who had heard the apostles or their disciples, that is those of whom it was clear that they had been faithful guardians of doc trine, such as, Polycarp, Irenaeus, [and] Gregory [Thaumaturgus] of Neocaesarea. Their disciples [in turn] had heard from them that Logos indicates a person. Later they themselves, after comparing statements of the Gospel, acknowledged that this was the natural mean ing [of the statement] which they had heard from [their teachers]. Some also not only learn from those who went before them but also are strengthened as by those who are stronger. Thus Peter of Alexandria refuted Meletius [and] cited the Gospel, which very clearly teaches that fallen ones who amend their lives should be re ceived; but at the same time he was helped by the examples of the earlier church which had always re ceived those who had previously fallen. increased by this view, and they believe that this form is quite useful for peace.
The godly also know that in this imitation, or rather, unhappy imitation, there are many errors. We must agree that the church is a visible assembly, but it is not the kingdom of the popes but an assembly like a company of scholars. For God wills that the church not be absolutely hidden in secret places or that it be unknown, but He wills that it be listened to; He wills that His Son our Lord Jesus Christ be acknowledged;
He wills that He be invoked always by some part of the human race; He wills to gather out of the human race an inheritance for His Son. Therefore it is written, "Their sound has gone out into all the earth" [Ps. 19:4], And Christ Himself says in Ps. 2[:7], "I will talk about the precept." Therefore the voice of the Gospel and of the ministry of the Word will remain, and there will be some visible assembly of the church of God, but it will be like a school assembly. There is order, there is a distinction between those who teach and those who hear, and there are grades: Some are apostles, others are pas tors, others teachers, and it is correct to understand the words, "Tell it to the church" [Matt. 18:17]; of a visible gathering. But first we must see who the mem bers of this visible church are. For those who condemn the clear truth of the Gospel and exercise violence to establish manifest errors are not members of this gath ering, of which it is written: "Tell it to the church." Nor, finally, should we accept this, that most of their deci sions must be given preference. Because, although there are many who believe correctly and have kept the light of the Gospel, yet there are many more who openly contradict the Gospel either out of weakness or doubt, like the apostles themselves for a long time held on to the dream of a worldly empire. Therefore who will be the judge when a dissension arises about a state ment of Scripture, since then there is need for the voice of one who settles controversy?
Thus we declare regarding the baptism of infants:
We have clear testimonies in Scripture which affirm that outside the church there is no salvation. Therefore we bring infants into the church. Further, we are also aided by the testimonies of the early church. Thus the Word of God is the judge and to it is added the pure confes sion of antiquity. For God wills that in the church there be the ministry of the [spoken] word. Hence we must heed the church as teacher, but faith and prayer rely on the Word of God, not on human authority. We must learn from the church that Logos in the account in John
1 indicates a person, but we believe that the Son of God is by nature God, and we call upon Him because
He Himself revealed this and taught it in the Gospel.
I reply: The Word of God itself is the judge and to it is added the confession of the true church. For some godly always follow the Word as the seat of au thority, and with the confession of those who are stronger the weak are aided, as Christ says, "And you, when you are converted, strengthen your brothers"
[Luke 22:32], In this way controversies over doctrine are settled. And although the majority do not heed this true judge and the true confession, as also ancient ex amples show often happens, God, the judge of the church, finally settles controversy, destroying blas phemers, as when the greater part of the Jews opposed
Jeremiah and later the apostles, blasphemers were fi nally destroyed.
We must ponder this distinction, lest we despise the church when it teaches, and yet we must know that the judge is the Word of God itself. Thus we must be ware of pitfalls in both directions: on the one hand, lest a tyranny of corrupt practice be established and yet on the other lest we give free rein to audacious minds which, if they will not heed the true church, devise no tions which do not have the testimony of any era in the church, as in our time Servetus, Campanus,1 the An abaptists, and many others have done. Let us learn to love, respect, and honor the church when it teaches and seek the testimonies of the church in its periods of greater purity, as is indicated in a very lovely way in the allegory of Samson [Judg. 14:18], "If you had not There is, therefore, some difference between the judgment seats of the church and secular judgment seats. For in the civil realm either the monarch alone makes pronouncements by his own authority or the opinion of the majority prevails in the senate. But in the church the position which is in agreement with the Word
' Servetus and Campanus were both prominent anti Trinitarians of the era. Campanus was also an Anabaptist.
Servetus was put to death by Calvin for his views, and Cam panus was imprisoned.
ceived as not being profitable either for knowledge of God or for morals. I have mentioned these things so that Paul's statement may be carefully considered and so that human weakness which still is often observed plowed with my heifer, you would not have discovered
[my riddle]," that is, unless you had heard the church, which is the guardian of the Word of God, working in the ministry, the Word of God would be entirely un known to you. And Ps. 68:26, "Bless God the Lord in the congregations [churches] from the fountains of Is rael," that is, from the ministry of the prophets and apostles. in the true members of the church, may be lamented and that we may wisely judge the statements of writers and recognize what things are to be condoned and what things are not to be condoned.
In order that the difference between the church and [civil] states may be seen more clearly, let [this] comparison be made: In the empires of the world these three things are necessary: order, glory, and protection.
Thus in the kingdom of France there is order, so that there is one king at whose death it is necessary to be subject to the one who succeeds in regular succession.
Then there are certain laws and courts of certain places and ranks of the princes and the common people. The glory consists in the excellence of counsel and powers and in victories, because, since peace is never certain,
I have spoken of the definition of the church and of the question as to where the church is to be sought, namely wherever the voice of the Gospel is proclaimed uncorrupted, especially where it pertains to the foun dation, as Paul says, that is, where the articles of faith are taught in their wholeness and without corruption and where manifest cults of idols are not defended.
Now, since there is a great weakness even in the saints in this life, some have more [and] some less light.
Hence Basil, Ambrose, Epiphanius, Augustine, Ber nard, and many others, even if they correctly held to the foundation, yet from time to time they said some thing ill-advisedly in regard to human rites, so that by the practice of their era some of the contagion spread to all people. Therefore Paul commands that we con sider particularly the foundation, and he indicates that many true members of the church have some weak ness and some failings. as Plato says, in empires peace is an empty word. For either restless citizens or enemies always cause tumult.
It is necessary that there be many glorious successes and victories for those who govern; otherwise rulers are quickly overthrown. Defences are armies and the means necessary for domestic rule and for waging war.
These three things are different in the church than in empires.
[In 1 Cor. 3:11] he says, "No other [foundation] can be laid than that which has been laid, which is
Jesus Christ." In this statement he includes the un corrupted knowledge of all the articles of faith and the prohibition of the worship of idols. Then there follows
[v. 12] that one man builds on [the foundation] gold, another straw. Thus Polycarp built gold on the foun dation, that is, he explained the necessary doctrine in his refutation of Marcion concerning the essence of God, the cause of evil, and many other articles, and he performed the acts of worship which had been com manded by God and, above all, he governed the church well and adorned [his] confession with marvelous steadfastness under torture. All of these things are in cluded in the word "gold." But Basil and many others built straw on the foundations. To be sure, they did retain the articles of faith, but they still established mon astic rites and preferred these practices to civil life and spread the notion in the minds of people, so that they thought that [such things] are the worship of God. And then many erred much more when they imagined that such ceremonies merit the remission of sins.
1. There is order, because there is indeed one head, who gives life and eternal blessings to the church, namely the Son of God. But this Head is not now seen with physical eyes nor does He hold an assembly lim ited to some single place; and though there is no [rank ing] order, there is always the ministry of the Gospel.
And by divine law obedience is owed to ministers of the Gospel in all matters which the Gospel prescribes.
However, this order is not bound to a regular line of succession, but when the bishops and ministers defend errors and idols, they are to be avoided. Further, there are degrees of gifts, as when Paul excels Barnabas.
These degrees must be considered, so that we may love and honor individuals adorned with their gifts.
2. The church does not always have secular glory, that is, material victories such as it had when
Saul at the time of David overcame hostile armies, but for the most part the church has been, is, and will be subject to the cross; and yet it has marvelous glory of wisdom and virtues and of many miracles which are not seen by the ungodly. Its highest honor is that it knows and prays to the true God. For there are always some true members of the church who keep the foun dation, even if there is also a great number of weak people who, because they rightly invoke God, still have great honor. As for the rest, it was said above that they are not members of the church who stubbornly defend errors which conflict with the foundation, even if they use the name and title Qf the church as a pretext.
Furthermore, Paul says [in 1 Cor. 3:13], "Fire will test each one's work, of what sort it is." For he is al luding to building material. Gold is not consumed by fire, but straw easily succumbs to flames and quickly burns up. Thus doctrine, discussed and disputed in [a time of] testing, remains true and necessary and com forts minds, as now all the godly joyously embrace the tested doctrine of the righteousness of faith and per ceive it to be a great comfort. But on the other hand, the monastic rites disappear because they are now per
Then there are the great victories of all who rightly pray, because they are not destroyed by the traps of
the devil, the terrors of tyrants, and other trials; and there are many daily miracles of frequent deliverance in great perils, many of which [deliverances] take place because of the prayers of the church; for example, Paul knows that he and his ship are saved by God, even if others thought that it was saved by chance. the sacraments, the ministries are valid and efficacious and one is permitted to use them.
Therefore we must vigorously attack the error of the Donatists, who contend that neither the Gospel nor any sacrament is efficacious if the morals of the minister are corrupt. In opposition to this error one must cling to clear views.
A great glory is happiness in vocation, studies, counsels and judgments, just as on the other hand par ricide of church or fatherland is the height of depravity and calamity and the turpitude to be avoided most of all.
In Matt. 13[:47-48] Christ compares the church to a net in which are both good and bad fish. Likewise
He says that the tares will remain in the church even to resurrection [Matt. 13:40]. Again, "As in the days of Noah" etc. [Matt. 24:37]. From these statements it is clear that in the church there always was, is, and will be even to the resurrection a great number of evil people.
3. Finally, there are no visible defenses of the church bound to certain places, that is, after the de struction of the [political] state of Israel the church in this life has neither kings nor armies nor any one certain or perpetual seat. Thus Christ says, "The Son of man has no place to lay His head" [Matt. 8:20]. For it is the will of God that the church be under the cross, that its cases be evaluated in a different court, which are not the writings of the philosophers, but only revealed in the Gospel.
Therefore, since there are wicked people in the church and since hypocrisy cannot be recognized by human judgment, there can even be hypocrites in the ministry. Accordingly, faith would be made unsure if the power of the Gospel and the sacraments were to de pend on the worthiness of the minister. Therefore we must understand that the Gospel and the sacraments are efficacious because of the promise of God [and] not because of the person of the minister. Christ there fore calls our minds and our faith away from the person of the minister to Himself when He says, "He that hears you hears Me" [Luke 10:16], as if He were saying that the Gospel is not yours and it is not your work to save the hearers, but it is God's work, who in this marvelous way, when the voice of the Gospel is spread, gathers to Himself the eternal church. As John also says, "I baptize you with water, but another will baptize you with fire and with the Holy Spirit" [Matt. 3:11], that is, the Gospel and the sacraments are efficacious because of Christ and through Christ. There is also cited this state ment of Christ, "The scribes and Pharisees sit in Moses' seat" etc. [Matt. 23:2]. These words mean that even if there are hypocrites in the ministry, yet the function itself is valid, if only they sit in the seat of Moses, that is, they should teach the doctrine which has been given by God, they should not sit in another seat, and they should not set forth a doctrine which is in conflict with faith.
Now, although God does from time to time raise up certain kings for a time for the defense of the church, as He raised up Cyrus, Constantine, and others, yet He did not always join kingdoms to the church to defend it, but wanted it to pray, and hope for the whole body's defense from heaven, as it says in Is. 46[:3-4], "I bear you in My womb .... I shall also carry the aging church." Hos. 1[:7], "I will save you not by bow nor by sword but by the Lord your God." What is sadder than this sight? The church is at loose ends and [its] scholars are in exile. And although God provides fair reception here and there, yet the power of the enemies of the Gospel is greater, and it is uncertain how strong the defenders are and how long they will last. Cyrus fos tered the church, Cambyses and Darius oppressed [it].
We should ponder this form of the church in order to understand the dangers and at the same time to learn that the church is gathered, preserved, restored, [and] defended not by human counsels or defenses, but by the power of God, just as in Paradise Adam and Eve again were delivered from sin and the tryanny of the devil. Therefore there is always present the Son of God as the guardian of His church, as He said, "I am with you even to the end of the world" [Matt. 28:20].
This whole case against the Donatists has been fully treated by Augustine in many books, and in [his]
Epist. 166 [(105), MPL 33.400-401] he repeats this argument: If the power of the Gospel and the sacra ments should depend on the worthiness of the minister, our faith would be made unsure. Therefore, in order that faith might be certain, it is necessary to reject and condemn the fanatic ravings of the Donatists.
Against the Donatists We have described the visible church, in which we have said that there are many unregenerate mixed with the saints, but at this point it is necessary that the evil people be discerned. Some believe correctly in re gard to doctrine and they are not enemies of the Gospel or heretics, but they only have some weaknesses in morals. If such people have not been excommunicated, even though they are called dead members, they still are in the outward fellowship of the church, and when they carry out the duties of teaching or administering
This error was also refuted by Gregory of Nazianzus who used this simile: The shape of the little image is the same, whether it be engraved on a gold or an iron ring. Likewise the ministry is the same, he says, whether good or evil men hold [the office]. It is necessary to point out these things regarding the Do natists, so that [the godly] may be fortified against such
ple] should understand that they will all pay the pen alties to God if they are troublesome to ministers who teach them correctly if there be some weakness in man ners, as it was said to Abraham, "I will bless them that bless you and curse them that curse you" [Gen. 12:3].
This pattern undoubtedly pertains to the church and those who teach correctly. Therefore we should un derstand that a person should not leave the church over the morals of the teachers nor should a schism be cre ated if there is no error in doctrine. ravings and may learn to understand the power of the ministry. For also in our age the Anabaptists revive the errors of the Donatists and impiously reject ministries while professing that they have established a church in which there are no evil people, just like the Circumcellions, while actually they have brought together a large rabble of the worst thieves, as the example of Munster shows, which is a good reminder that good minds should exercise great care and diligence that they not approve false notions, and that they should consider that from one error manifold and incurable ravings gradually arise. Therefore what is to be done?
Should open sins of ministers of the Gospel be covered up? I reply: Those who are polluted with open sins should be excommunicated by the common voice of the church, as Paul in 1 Corinthians 5 put the inces tuous man out of the church. And Christ in Matt. 18[:17] says, "Tell it to the church." And that strictness must not be relaxed, but if it is relaxed, yet the ministry is valid, as has been said.
But there are otherevil people, polluted with false ideas, who defend godless doctrine and oppose the truth and kill pious men because of [their] profession of the true doctrine. Thus at the time of Jeremiah, [Ju das] Maccabaeus, [and] Christ there were priests [and] their followers who openly contradicted the true doc trine and killed the saints. With such a group, even if it holds its power through tyranny, the saints should have no fellowship, and they have the right to be guilty of schism, because God's command is, "Flee idolatry"
Furthermore, the magistrates who bear the sword must use the laws to punish those crimes such as adul tery, murder, and the like.
[1 John 5:21]. Likewise, "If anyone will teach another Gospel, let him be anathema" [Gal. 1:8]. For this reason the apostles withdrew from Caiaphas and his company.
But in addition to public crimes there are weak nesses in the manners of all people; one is more way ward or more given to anger, another is more indulging or less temperate than he should be, another is more intent upon wealth, one is criticized for his pride, an other for being dilatory. Finally all have some weak nesses of their own. In regard to these common behavior patterns, when [open] wrongdoing is not in volved we should understand that the general rule for the godly person to follow is: Know [but] do not hate the manners of a friend. Again, "Forgive, and it shall be forgiven you" [Luke 6:37], Again, "Love covers all sins" [Prov. 10:12]. And particularly must one be patient with the less-than-perfect manners of godly rulers and teachers, as Christ commands us to wash one anoth er's feet [John 13:14], that is, to improve such weak nesses among us with mutual gentleness.
We must make a careful distinction here. The ministry is not changed, even if the morals of some are wicked, but when false doctrine is defended and idol atry supported, then the ministry itself is changed.
Hence one must leave the ministry of those who corrupt the doctrine. And although the principal part of the min istry is teaching, yet sometimes also those who corrupt the doctrine possess a part of the ministry, such as the administration of one of the sacraments. Thus the Is raelites retained circumcision, even though they later added ungodly practices. Caiaphas and the Pharisees retained circumcision, [and] although in other matters they embraced serious errors, still circumcision was valid, not because of these persons but because it was performed by the church.
We should say the same about the Baptism of those who were baptized in churches where false teachers were in control. For Baptism was valid be cause it was performed by the true church and the words of institution and their meanings were retained without idolatry in this sacrament. But the baptism of Paul of Samosata, the Manichaeans, and the Arians was not valid, because they did not retain the meaning of the words "I baptize you in the name of the Father and of the Son and of the Holy Spirit" [Matt. 28:19]. I have touched briefly on these things so that the faithful might be strengthened against the Anabaptists and to ponder that evil men often rule in the church. As Christ says, the church is like a net with good and bad fish in Now, it is common slanderously to exaggerate the faults of rulers; therefore the Holy Spirit so often commands us to honor them, as it is said so earnestly in the Epistle to the Hebrews [13:17] as if [the author] were saying that the task of governing in itself is difficult and troublesome, but when there is added to it the stubbornness of inferiors, the trouble doubles. For as Herodotus says, as much as war differs from peace, so much does sedition differs from war; thus it is harder for a ruler to fight both with his own [subjects] and with others, and in an otherwise difficult office he is hindered by the very ones by whom he should be helped. There fore also Paul says in 1 Thess. 5[:12—13], "We pray that you believe that those who rule excellently should be loved because of the ministry and that you should be at peace with them." Finally, there are many pre cepts which deal with this matter. Even as Ham was punished [Genesis 9] for ridiculing [his] father, so [peo it. Therefore a ministry is valid which they retain in these sacraments, which they do not openly corrupt.
Now although the Baptism of those who retain the meaning of the words is valid, as I have said, yet because they teach wicked things about other matters,
they give reason why the church should necessarily separate from them. interpret them. But it is an entirely different matter in regard to the voice of the Gospel in the church. The Son of God has revealed this from the bosom of the eternal Father. And it is the correct understanding, placed above reason, concerning the knowledge of God, the wrath of God against sin, the enormity of sin, the righteousness given through the Son of God, con cerning fear, faith, the cross, God's help, the resurrec tion, the church, eternal life, the two natures in Christ, and concerning the Father, the Son, and the Holy Spirit.
Therefore, since God had commanded that we hear There is also a difference between persons who have sinned out of ignorance and those who are open blasphemers, such as Caiaphas and those like him were after the resurrection of Christ. Nor is there any doubt that one must depart from blasphemers and those who defend manifest idols, as it is written, "Flee idolatry" [1 John 5:21].
The Signs Which Point Out His Son and then the apostles were sent by the com mand of the Son so that we might hear them, we must keep the doctrine taught through the apostles and learn their doctrine [and] not devise interpretations which are in conflict with their sure and certain testimonies, as the Jews devised corrupt interpretations in order to es cape the statements concerning Christ. the Church, Which Others Call Marks The marks which point out the church are the pure Gospel and the proper use of the sacraments. And although the church does not always flourish with the same glory, yet from time to time certain Indicators of the Holy Spirit are added in [His] marvelous gover
Further, those who want to be learners of the Gospel do not hear in order slanderously to distort, but in order to know God, honor Him, and be obedient to Him. When they assent to the Word of God with fear and faith, a light is kindled in them by which they are helped to distinguish the Gospel from human wisdom nance. Now, I have mentioned testimonies above that the Gospel is the sign which shows what gathering the church is, and these are sufficiently clear. See Eph.
2[:20-22] and Is. 59[:21], Others, in unhappy imitation of human states, add to the church these signs: the regular succession of bishops and obedience in human traditions; and be sides they arrogantly arm the bishops with two royal prerogatives, the power to interpret Scripture and the power to make laws and establish new forms of wor ship. But the pious are to be warned that they beware of these traps. For in all ages in the governing of the church, worldly people, ignorant of the doctrine of the Gospel, have pictured for themselves a church by such imitation of states, and in this way great errors are established. and knowledgeably to receive the articles of doctrine concerning God, sin, righteousness, Christ, the church, and eternal life.
Third, they are also aided by the testimony of the true church, as when Paul of Samosata was unwilling to interpret the passage, "In the beginning was the Word," etc. [John 1:1—14], as referring to a person, the faithful were aided by the witness of Irenaeus, who had heard Polycarp, a disciple of John. And they were also helped by Gregory of Neocaesarea and the testimonies of the church of Alexandria. These affirmed that this meaning was kept by the apostles, and the godly saw that the other testimonies in John and Paul were in agreement with it.
Therefore, when you hear all these things: "the regular succession," "the power to interpret," and "the power to make laws," you should know that traps have been laid for the true teaching and a pretext is being sought to establish errors in the church. Therefore we must remove this notion of human states and change our views regarding the church. I have said above that the church is not bound to the regular succession of bishops, as they call it, but to the Gospel. When bishops do not teach correctly, regular succession has no rel evance for the church, but one must of necessity sep arate from them.
And although the church must be heard in keep ing with the statement [Judg. 14:18], "If you had not ploughed with my heifer, you would not have found out
... ," yet faith does not rely on the authority of the church but on the very voice of the Gospel. We call upon the Son of God because it is said, "And the Word was God" [John 1:1]; again, "My Father works until now, and I work" [John 5:17]; and, "Without Me you can do nothing" [John 15:5]; and Stephen says [Acts
7:59], "Lord Jesus, receive my spirit."
Also, when testimonies of the church are sought, one must consider where and what the church is, which ages of the church are purer, [and] which writers are more genuine. Thus we are aided against the Anabap tists. We know first from the Gospel that infants are born with guilt and subject to the sin of origin, and that this is remitted to those who are in the church, and that infants should become members of the church and be brought to Christ. Finally, add the testimony of the early church which, we know from our reading, baptized in But as to the power to interpret Scripture, we must understand that there is a great difference be tween a power and a gift. In the church there is the gift of interpretation, not bound to a certain order [of clergy], just as the Holy Spirit is not given because of position or title. This gift is not a power attached to an order or a title, to which we must be obedient on account of the order in the same way that we must be obedient be cause of order to a royal or imperial interpretation. For God has given to civil magistrates the power to estab lish laws which are in agreement with reason and to
fants. Therefore we hold that one is in no way to yield to the raving of the Anabaptists, who try to expel so many thousands of infants from the church and destroy them—one error, with which they mix many [more]. must absolutely not tie interpretation to the authority of a [clerical] order and to the majority. And we must be ware of these traps when the adversaries try to estab lish errors under this pretext.
Furthermore, we must also recognize the gift it self and thank God that He has always so governed
His church that, when the doctrine became obscured, He again restored it, as after Noah, Abraham was the interpreter of the promise, so after Moses, Samuel,
David, and others in turn were sent. While the Phari sees and Sadducees were ruling the church, there still were people like Simeon, Zacharias, Anna, Mary, and many others in whom the gift of interpretation shone forth, in some more and in others less clearly. Likewise later God kindled the flame of true doctrine in the church from time to time. We, therefore, must not extinguish this kindled [flame] under the fear of the multitude or of the power of [clerical] order which defends idols and errors.
Therefore the gift of interpretation is a light which the Holy Spirit kindles in the minds of those who assent to the Gospel, as Christ says in John 14[:26], "The Holy
Spirit will teach you all things and bring all things to your remembrance which I have said to you." Here He binds the apostles and the whole church to what He has said, and He adds that the Holy Spirit will remind us of the gift [and] of this very word itself. And in John
6[:45] Christ quotes from Is. [54:13], "They will all be taught by God." On the other hand it is said of the ungodly that all the ungodly do not understand; cf.
1 Cor. 2:14; Is. 6:9.
These testimonies clearly show that interpreta tion is a gift of the godly and it is not bound to power or the majority, which is often ungodly, and indeed the chief penalty is the blindness of ungodliness, cf. Ps.
69[:23] and Rom. 11 [:10]. The obvious ravings of the gentiles and of the Jews show that ungodliness is es pecially punished with blindness.
As for the rest, also those who at one time be lieved correctly can fall and those who believe correctly still have in them some darkness and their stubble, as [Paul] says [1 Cor. 3:12], Therefore we must hold the views taught on the basis of the Word of God and care fully compared. We shall speak later about the similarity of traditions and about the laws of bishops. For the unity of the church must not be based on the similarity of human traditions, because we must cling to this posi tion, that human traditions are not worship; likewise that people who otherwise believe correctly are not to be condemned because of them.
If the power of [clerical] orders or the majority would have the authority to interpret, the sentiments of the Pharisees should have had preference over the sentiments of Zacharias, Simeon, Elizabeth, Mary,
Anna, and people like them. But the true church is often a small group dominated by a large multitude of godless people, as Isaiah says [in 1:9], "Unless the Lord had left us a seed, we would be as Sodom." Therefore we
Locus 13 The Sacraments grace of God toward us. It reminds us of the whole Gospel, [and] of the death and resurrection of Christ
[and] bears witness that the benefits of Christ are given to us. And hence faith which believes the promise of grace must be added.
At the outset let us establish a simple definition of the word. In current church terminology, "sacrament" of course means a ceremony established in the Gospel to be a testimony to the promise which belongs to the Gospel, that is, the promise of reconciliation or grace.
Profane people think that the sacraments are signs of profession which distinguish us from other peo ple, [we] who have as it were joined this covenant, just as the toga distinguished the Romans from people of other nations; or [they think the sacraments] are sym bols of certain functions regarding other people. For as at one time in making treaties it was the practice to eat meat of sacrifices together, so many now think in keep
Then other purposes are added. Theodosius, in the Gospel, by this example publicly confessed what he believed. Likewise through this rite one is perceived as being separate from other [religious] groups
Third, because God wills that the church not lie in hiding completely unknown but wills that it be seen and heard, so that His name might be celebrated and [His] doctrine spread, therefore He also wills that there ing with this human custom that the Lord's Supper is only such a mark of a mutual covenant among people.
But although many purposes have been ordained for the sacraments, yet far at the head of all of these must be placed this chief purpose, namely that they might be signs of God's will toward us, that is, added testi monies of the promise of grace. And we must also con sider the whole church, in which immediately after the fall of Adam, when the promise of grace had been given, ceremonies were added, namely the sacrifices of Adam which were kindled from heaven; a lamb was offered which was consumed by fire from heaven. This signified the passion of the coming Sacrifice, promise of which had been given [Gen. 3:15] and which was a testimony of reconciliation be proper assemblies. He wills that the Gospel be heard in the public meeting. Therefore, that confession might be made in such a meeting and there might be exer cises of faith, He has always willed that there be certain public rites for which the church would publicly gather.
And although the devil tries in various ways to scatter and spoil these meetings, yet God repeatedly cleanses and marvelously preserves them. Thus also the Lord's
Supper was instituted for this use, that it might be a basic element in the public gathering.
Finally, the rite is also a reminder of many obli gations. First, of giving thanks to God, then of mutual kindness of members of the church, just as those who made covenants partook together of things which had been sacrificed.
Then when the promise was renewed, a new tes timony was added, namely circumcision. Finally, with the light of doctrine again restored, there was added the slaying of a lamb and other ceremonies. Thus in the church there were added to the proclamation of the Gospel the rites of Baptism and the Lord's Supper. I shall speak about others later. These rites are not hu man spectacles, like the tragedies of the Greeks, which were set up so that some kind of commemoration of things done might be handed down to posterity; but they have far higher purposes.
The Number of Sacraments It is not the most ancient practice to list seven sacraments. There are disputes regarding this number; let this be their goal: that necessary things be retained and that they be distinguished from those which are not necessary. Ceremonies divinely instituted in the preaching of Christ must also be distinguished from other works which do not pertain properly to the new covenant.
For first, they are signs of God's will toward us, or testimonies of promised grace. Hence Paul says of Abraham that he received circumcision as a sign of the righteousness of faith [Rom. 4:11], that is, testimony by which God testified that he had been received into grace. And because the sacraments are added to the promises, therefore just as the promise must be re ceived by faith, so it is necessary in the use of the sacraments that there be added the faith which looks to the promise.
If the general rule is that they want every work commanded by God to which some promise has been added, to be called a sacrament, then prayer, patience under the cross, almsgiving, [and] forgiving of injury are sacraments. For to these works divine promises have always been added. There are well-known commands and promises regarding prayer: Ps. 50:15; Deut. 4:7;
Matt. 7:7. It might be useful to include prayer among the sacraments, so that this very name might remind people about the promises and the benefits of this very great work.
Many purposes can be added thereafter: confes sion, distinction from other [religious] groups, celebra tion of a public gathering, [and] a reminder of a certain work. Thus the Lord's Supper is first a testimony of the There are promises regarding patience under the cross: Ps. 51:17; 116:15; 72:14. And in the Gospel