Translated from Latin by I. G. Zeidler.
Of the infused faith.
The first closing speech.
Whoever wants to go to the sacrament must necessarily have an infused faith.
This final speech is set against many different opinions. For the first is Scoti, Thomae and the others, and insists on these words Magistri Sententiarum. 1) Who says that the sacraments of the New Testament work grace. There he teaches that the sacraments thus work grace, so that the man who wants to go to them does not need to do anything to obtain grace, but only that he does not put a bar before grace. The bar is an intent to commit mortal sin. The one who does not intend to really sin is worthy to go to the sacrament, even if he does not intend to do good. 2c. Not putting a bar in front of a man is the mean between deviating from evil and doing good, since he does neither evil nor good, but abstains from both good and evil, and is neither moved to evil nor good. The reason for this opinion is that they pretend that if this were not the case, the sacraments of the New Testament would not be better than the sacraments of the Old Testament, because even in the Old Testament the sacraments worked grace when they were received with a good movement of the heart in faith.
1) Peter Lombardus.
2) Zeidler: from.
as they all say. All this is erroneous and false, as we shall see in our proof.
Secondly, the above-mentioned teachers say that no man is certain whether he will obtain grace in the sacrament, and they distinguish in the following way. On the part of the active sacrament, grace is certainly obtained, but on the part of the person who needs the sacrament, it is uncertain whether he obtains grace, because the person does not know whether he deserves hatred or love. But they say that one can also have a certainty on the part of the one who goes to the sacrament, namely, a rough certainty, that is, to all intents and purposes, which one considers certain, but not a whole and perfect certainty; nor is this necessary.
Against this I now set this proof. First, where God's word is, which promises something to man, there is also necessary the faith of man, who believes that this promise is true and will be fulfilled, so certainly and constantly that he should deny all sense, reason, science, contradiction, yes, all creation, before he does not believe the word of God. For he who does not believe the word of God makes God a liar, denies His truth and sins against the first commandment. Now in all the sacraments there is a word of God that promises something to man. As in baptism: "I baptize you in the name of the Father" 2c., that is, I immerse you and drown all your sin. Item, I absolve you 2c.
Hallischen Theil, p. 141; from there, this writing has passed into the Leipzig edition, Vol. XVII, p. 559 and into Walch's edition. We reproduce Zeidler's translation with some improvements. The theses themselves are corrected by us according to the Latin.
1422 L. V. a. IV, 339. X. Luther's writings on the law and faith 2c. W. XIX, 1726-1729. 1423
I forgive 1) your sin 2c. Therefore, a certain faith in God's promise is necessary in all sacraments 2c.
On the other hand, this is proven by the words of Paul in Romans 4: "Abraham believed God" when he promised him a son, "and this was counted to him as righteousness. This, says the apostle, is written for our sake, that we also may believe in God's promise, that we may be justified. Therefore faith is necessary.
Third, with the example of Zacharias, Luc. 1. Because he did not believe the promise of the angel that his son John would be born to him, he was struck by the angel and became mute. That is why faith is necessary.
Fourth, here belong the examples of Hebrews 11, which the apostle gives of the faith of the ancient fathers; item, all the miracles of Christ in the Gospel, since he always requires their faith. So he said to the gout-ridden man, "Be of good cheer, my son, your sins are forgiven you." And to Martha 2) Joh. 11, 40.: "Didn't I tell you, if you would believe, you should see the glory of God?" So he scolded Peter, Matth. 14, 31.: "You of little faith, why do you doubt?" In these and all other examples we see that faith precedes all miracles and grace of God. And all the histories of the whole Scripture prove how God stood by the believers and abandoned the unbelievers in all their doings. How much more will He do nothing to us if we do not believe in the great work of the sacraments!
The other closing speech.
The obtained faith, without the infused faith, is nothing; the infused faith, without the obtained faith, is everything.
This is what I am proving. All men are liars, Ps. 116, and all living men are vain. Therefore all works, as they have names, apart from the grace of God, are nothing but sin. Now the acquired faith, as they say, is a habitus or actus,
1) With Walch: conceal.
2) With Zeidler: Abraham.
which is brought about by human powers. Therefore he is a liar and vain. For in this also the school teachers agree, that a virtue or a work apart from grace is not meritorious, but evil. Now the attained faith is a virtue, which is naturally brought about, and which works naturally, therefore it is quite nothing to the sacrament, or to attain the grace of the sacrament.
Secondly, the faith of Abraham, Romans 4, which is presented to us as an example, cannot be understood from the faith that has been attained. Otherwise the whole epistle of Paul to the Romans would fall, in which he denies and rejects that man is justified by his works. Now the faith that is obtained is among our own works without grace. Therefore, if we are to believe as Abraham believed, it follows that we must believe with an infused faith, which is not of the works and powers of men.
Thirdly, the saying of Paul in Romans 14:23: "Everything that does not come from faith is sin" necessarily refers to the infused faith, therefore the acquired faith is sin. For it does not proceed from infused faith. If not, it would follow that the infused faith is not necessary; for the faith that is obtained could be without sin without it, which is contrary to the whole epistle.
From this it follows that the obtained faith is, as it were, a hypocrisy, a fictitious thing, and as a sponge of the infused faith. Just as the good works of the hopeful, and the sheep's clothing which the ravening wolves wear 3) and cover themselves with, seem to be good, but they are not: so the obtained faith seems to be faith, but it is no more than a semblance of faith and a delusion. Yes, it does not exist in temptation, and is not founded on the rock. From this you can see the difference between the obtained and the infused faith, for the obtained faith is very similar to the infused faith, just as all good works done by nature are very similar to the good works done by grace, so that even a wise man can scarcely understand them.
3) Zeidler: apply.
and are tested in the cross alone. For in the time of tribulation nature must give way in its works, but grace makes the heart sure. There we find the falseness, vanity and lies of nature with its works and the infused faith, as David says in the 116th Psalm: "I said in my trembling: all men are liars" 2c.
The other piece.
The infused faith, without the obtained faith, is everything.
For he does all things unitedly and alone, and in all things is the head and the life, as we see in the examples given in the epistle to the Hebrews, chapter 11. Therefore Christians are also called believers by faith, as by their form, nature, and attribute. "For without faith it is impossible to please God." Therefore it is necessary that faith be in all works that please God, and therefore also necessary for the man who wants to go to the sacrament.
The third closing speech.
Whoever says that the infused faith does not work without the obtained faith is speaking blasphemy.
First, this is proven from the foregoing, for infused faith is all and works all, as acquired faith is hypocrisy and does nothing. The infused faith is of grace, the received faith is of nature.
Secondly, because they say that nature perfects grace, and that the work of nature produces the work of grace, since the faith infused is of grace, and the faith obtained is of nature. Now it is ever blasphemy to say that grace is brought to perfection by nature, since they all say that nature is healed, moved, governed and driven by grace 2c.
Third, because grace is more perfect than nature, as they all confess, and it is nevertheless superior to the naturally acquired faith.
If they ascribe one work to the other, it is ungodly speech not to ascribe more to grace.
Fourth, this fable is a testimony to their blindness, because they say: If a child was baptized and led away by Turks, if it grew, it could not believe, unless the acquired faith was added. How can a Christian tolerate such insolence? They speak of the grace of God as being a work of nature that needs human help, when it is a living, moving spirit that never rests. For even the baptized children are idle. But all their works are pleasing to God, for they are done in faith, in which they live and work.
The fourth closing speech.
The acquired faith, without the infused faith, works nothing but evil.
This is clear from the foregoing. For since the acquired faith is natural and a work of nature, everything that can be said of nature must also be said of it. Now nature is corrupt and evil, seeks its own, resists grace, and is nothing but a liar and vain. As it is said: as man is, so he also works. Therefore, the obtained faith is a lie and vanity, like all other works of man except grace 2c.
The fifth closing speech.
It is a mistake to understand the words of Paul, Rom. 10, 17: "Faith comes from preaching" from the attained faith.
This is proven: For the apostle there evidently speaks of faith, which justifies, when he says [Rom. 10:13 ff.], "He that shall call on the name of the Lord shall be saved. But how shall they call on him in whom they do not believe? But how shall they believe, of whom they have heard nothing?" See, here you can see that they believe by hearing, call by faith, are saved by calling. Now it is a mistake to say that the faith they have attained, as a work of the corrupt nature, can make them blessed, but grace makes them blessed.
1426 L. v. L. iv, W9 f. X. Luther's writings on the law and faith 2c. W. xix, 1731-1734. 1427
and makes us blessed. Otherwise blessedness would come from ourselves. That would be contrary to the 33rd Psalm, v. 16: "A sneezer is not saved by his great power. Therefore Paul's saying must be understood of the infused faith that saves, and not of the obtained faith that condemns. 1)
The sixth closing speech.
It is terrible to hear that the school teachers say that a good emotion of the heart is not necessary [for the sacrament].
Therefore, if man without infused faith is nothing but a liar and vain, and thus always in evil intent and ready and inclined to evil, it follows that if man thus goes to the Sacrament, he goes to death. Then, because he does not believe in God's promise, he does the greatest dishonor to the Sacrament and to God's word. Therefore, not only is a good impulse necessary, such as an acquired faith or devotion, but also a constant faith, infused by the grace of God, which moves the heart to desire the work of the sacrament and to hope for it with certainty. Do you see now how far they have fallen, and how an error that is small in the beginning becomes a great error in the end? For since in the beginning they took as a basis that the sacraments of the New Testament give grace, and therefore took the doctrine from the sacraments of the Old Testament, they soon concluded that man does not need a stirring of the heart, because they say that such a stirring was necessary for the sacraments of the Old Testament, therefore it is not necessary for the sacraments of the New Testament. 2c.
The seventh closing speech.
If this is a bar when one intends to kill, and likewise, it is even more of a bar when one does not believe.
1) The last sentence rings with Walch: "Therefore Paul's saying may not be understood of the infused faith, which. makes blessed, and also of the obtained faith, which condemns", which is completely contrary to the thesis. Therefore we have changed.
The intention to kill is not as great a sin as not believing. For the act of killing is a sin against the fifth commandment, but unbelief is a sin against the first and greatest commandment. Now we have said that God speaks and acts with man in the Sacrament; therefore, he who does not believe in God resists Him the most and puts the great bar in front of Him. But he who has no infused faith does not believe God; therefore he sins grossly, and is not only in evil intent, but is also in the worst deed of unbelief 2c.
The eighth closing speech.
The person who lives apart from faith cannot help but put a stop to grace at all times.
This is clearly to be understood from the foregoing. Because he who does not believe in God commits the greatest sin, every man without the faith of grace is, as it were, a liar. Therefore, when King Ahaz did not want to ask for a sign (Isa. 7), Isaiah said, "Hear now, you of the house of David: Is it too little for you to offend men, that you must also offend my God?
The ninth closing speech.
Those who ascribe to man the power that he can push away the bolt or not push it, they do not understand what their bolt is.
For some say that it is enough that man has no bar, that is, that he has no evil intention to sin, and that man can do this of his own free will. Others make it even coarser when they speak: Man, even if he has an evil purpose, can remove the bar and make it not exist, or he can prepare a good purpose for himself out of the same freedom of his will. All this is ungodly and heretical. For as St. Paul writes Gal. 5:17: "The flesh lusteth against the Spirit, that ye do not the things that ye would." If then the spirit is not able to subdue the flesh and the lusts of the flesh, much less a person who is without the spirit and who
is conquered by evil desire. But out of error and ignorance (since 1) apart from the faith of grace, man is a liar and vain, and therefore, as long as he is in the sin of unbelief, he has a bar and an evil purpose), they do not see this great bar, and in the meantime let themselves dream of another bar, namely, of the purpose to sin, that this is not a sinful purpose if man does not believe God and makes his word a lie. Just as it is not in man's power to believe God, so it is also not in his ability to remove the sin of unbelief, and thus also to remove the bar against grace. 2) But grace alone, as it gives faith, so it also removes the bar, for it prepares man and destroys sin 2c.
The tenth closing speech.
The attained faith not only does not preserve God's word, but also spews it out at all times.
For just as nature does not preserve God's word unless it gains an increase through grace, so also the faith that is attained does not preserve God's word, for it is nature, or a work and preparation of nature. Therefore, even though he hears God's word, he does not keep it, but rather, he both falls away in happiness and unhappiness. For grace alone makes a constant mind in happiness and also in misfortune. Nor can such power be attributed to corrupt nature as overcomes happiness and misfortune, for it seeks its happiness and pursues its misfortune. If she now spouts the word of God, she turns back to her own and leaves the word. For if nature could do this, what need would grace have? And so you may easily answer 'all' when you realize that everything that can be said of man's nature should also be said of the faith that has been attained and of all the powers and works of man 2c. Therefore the attained faith is contrary to the infused faith, for it is
1) In Walch: that. The brackets are set by us for easier understanding.
2) With Walch: to abolish the bar of graces.
is an enemy of God and of the cross, a wisdom of the flesh, godless, hopeful, blind, deceitful, a hypocrite, and all that may be said of a man who is without the grace of God, especially if he has a semblance of virtue; that you may well say that the faith attained has a semblance of a godly nature, but denies its power. And St. Paul says Titus 1:16: "They know God, but in deed they deny Him."
The eleventh final speech.
The acquired faith is an ostrich fever, but the infused one is a spirit of life.
This is already said and proved. For Job in the 39th chapter [v. 13. according to the Vulgate] says: "The feather of the ostrich is equal to the feathers of the hawk and the sparrowhawk", as if he wanted to say: the shape is equal, but the power is unequal, because he cannot fly. So the acquired faith has the appearance of faith, but it is not faith. So a hypocrite has the appearance of a saint, but he is not a saint, but twofold godless.
The twelfth closing speech.
Also, infused faith alone is sufficient for the justification of the ungodly.
This is proven by the epistle of St. Paul to the Romans, Cap. 1, 17: "The righteous lives by his faith". Item Cap. 3, 26: "That he may be justified, and justify him that is of faith in Jesus Christ. And Rom. 4, 3: "Abraham believed God, and this was counted to him for righteousness." And Rom. 10, 10. f.: "If a man believe with his heart, he is justified; and if he confess with his mouth, he is saved. For the scripture saith, He that believeth on him shall not be put to shame." But that some do not understand how faith alone makes one righteous is because they do not know what faith is, nor have they ever experienced it, but let them dream that faith is a quality hidden in the soul. But when the word of God resounds, which is the truth, and the
1430 L. v. L. iv, 340. X. Luther's writings on the law and faith 2c. W. xix, 1736-173." 1431
If the heart holds to the word through faith, the heart is filled with the truth of the word and is made certain of the truth through the word. Just as a cold wood is held to a glowing iron, it is ignited by the iron and begins to burn. When the heart is thus filled with the word, all the powers and members are soon transformed. For what the heart does, so do all the members to which the heart inclines, whether good or evil. And so it is counted to man for righteousness, because of faith in the word.
The thirteenth final speech.
Yes, if faith alone does not do it, without works, it is nothing and does not make one righteous.
The works are twofold; some before faith, some after faith. How the works that precede faith do not justify, may be seen from the foregoing. For before faith a man is a liar. Therefore everything he does apart from grace is evil, sin and lies. This is said in the final speech. Therefore, if anyone would cooperate in justifying faith by such works, he would hinder the believer much more. For he that would be justified by his works as well as by the faith of grace is ungodly, because faith overthrows all our works which are done of ourselves; for they are evil and sin. Thus St. Paul says [Gal. 2:16], "By the works of the law no flesh is justified in the sight of God"; and Gal. 3:10, "Those who deal in the works of the law are under the curse." Therefore, if anyone would be justified by such works and by faith at the same time, he would do wrong to the faith and corrupt it. For he would gain good by evil. And this error of hope is a vicious conflict with the humility of faith. Secondly, when faith and the word are busy, the soul has so much to do that it can hardly stay with the word. This is a great thing about faith in the word. Yes, then he easily abandons the works and despairs of the
and makes every effort to hold firmly to the word through faith. Those who have not experienced this do not know what faith is. But the works that follow after faith do not justify, but are done by those who have already been justified, and are not a cause but a fear of justification. As St. Paul writes Gal. 5, 22: "The fruit of the Spirit is love" 2c. So fornication is not made by the lust of the flesh, but it is made by the lust of the flesh. But it is true that just as the works of the flesh increase the lust of the flesh, so the works of faith increase faith. Yes, faith increases itself by its works 2c.
The fourteenth final speech.
Works infallibly follow the justification of faith; for faith is not idle.
As we have now said of the works of faith, that as the works of the flesh follow of themselves after the lust of the flesh, so also, where there is faith of the Spirit, the fruits of the Spirit follow of themselves. A coal, when kindled by fire, burns and shines: so when faith in the word comes into the heart and changes the heart, the heart does good works. And as the lust of the flesh and the fire cannot be idle: so also faith cannot be idle, for it is nothing else but a power of the Word imparted, by which it is always driven to good; as then is the nature of the Word. Therefore it is not right to say that a man is ever justified by works. It would be much better to say that man works through justification. For works make no one righteous, just as fruit does not make a good tree, but a good tree makes fruit, and a righteous man does good works. But a devout man and a good tree are made without works, by faith alone, in the truth of the word of God, to which man adheres, and attains truth, righteousness, and goodness of the word 2c.
The fifteenth final speech.
Therefore it is rightly said: Faith without works is dead; indeed, it is not faith.
This is clear from what has been said before. For the fruits do not make the tree, but the tree is known from the fruits. Just as a tree that does not bear fruit is not a tree but wood and a hypocrite like a tree, so faith is a hypocrite without works. And a coal, if it does not burn and shine, is dead and extinguished. Although it resembles a glowing coal, it is not a glowing coal unless it has a relationship with it and claims to be. Therefore, the saying of St. James about the dead faith is to be understood from the obtained faith, which is a hypocrite, and a semblance of the infused faith, without the same power. For the infused faith is a living spirit, and where this is not, there is neither hope nor love. Therefore, St. James does not want the infused faith to be without works, as the school teachers pretend, but he wants the test of faith to be justified by works. Not that man should be justified before God by works, but that the faith that justifies before God should be recognized by the testimony of works. Therefore, it must be understood when he says: "Did not our father Abraham become righteous by works? For St. Paul clearly contradicts Rom. 4:2 when he says, "If Abraham was justified by works, he has glory, but not with God." But that St. James speaks of the works of faith, that faith may be tested and shown, not that works make faith, or that someone may be justified by it, can be seen from the text, because he writes: one should show his faith by works against his brothers or sisters who are naked 2c. Therefore it is quite different to speak of faith and its power, as St. Paul does, than it is to speak of faith and its revelation and demonstration, as St. James does. Just as it is different to speak of the sanctuary than to speak of the procession and demonstration of the sanctuary.
The sixteenth closing speech.
The infused faith is distinguished from the acquired faith not only in the fact and the thing [with which it has to do] (objecto), but also in the practice and the purpose, yes, in all things.
This is proven from the foregoing. For as nature is distinct from grace, so is faith infused from faith received. Now nature and grace are distinct in all things, without outward appearance or blindness. Just as a hypocrite and a saint are alike in outward appearance in sheep's clothing, but differ in fruit and in all things. Now how the faith that is obtained is distinguished from the faith that is poured in is evident from what has been said above. For the action of infused faith comes from grace and exists in happiness and in misery; but the action of acquired faith comes from nature and departs both in happiness and in misery. That is why they have a different appearance. For the infused faith seeks what is God's, as befits the 1) spirit; but the acquired faith, because it is human, seeks what is its own. Thus their practice is also different. For nature has another practice, grace another. The object 2) which they have to do with seems to be the same, namely the word of truth; but it is nothing. For as the heathen have turned God's truth into lies, so does the faith they have attained. For though he hears God's word as well as the infused faith, as the Pharisee in the Gospel also seemed to thank God as well as the tax collector, yet he did not thank God rightly, because he did not imagine God as He was, namely merciful to the humble, but thought God saw the person of the proud, rich and powerful, so that he turned God's truth into lies. So does the acquired faith and all human knowledge. For grace alone makes man know God rightly.
1) Walch: one.
2) Walch: counter throw. Latin: oNjsoturüi
1434 V. Ä. IV, 340. X. Luther's Writings on Law and Faith 2c. W. XIX, 1741-1743. 1435
The seventeenth final speech.
Of the seven sacraments, none is called a sacrament in Scripture.
This is clear. For the Scriptures call neither baptism, nor confirmation, nor the Lord's Supper, nor any of the others a sacrament. Yes, they say, it is nevertheless written Eph. 5, 31. f.: "They shall be two in one flesh; which is one great sacrament." Response. This saying confirms my opinion against them. For since Paul had said, "This is one great sacrament," he immediately adds, "But I say in Christ and in the church." Thus he clearly shows that the sacrament is in Christ and in the church, not in man and woman. As if he wanted to say: That two will be in one flesh means a great sacrament, which is in Christ and in the church. Thus man and woman is a sign and figure of a great sacrament, not a sacrament 2c. It serves that in Greek it is called a great mystery (or secret). Now no man has ever said that sacrament and mystery are taken for one, although they are actually one thing. For the word mystery is always applied to hidden things 2c.
The eighteenth final speech.
The Scriptures have no more than one Sacrament, which is Christ the Lord Himself.
Of this St. Paul writes Col. 1, 27: "God has made known the glorious riches of this mystery, which is Christ in you, who is the hope of glory. Item 1 Tim. 3, 16: "And great is the mystery of godliness, which is revealed in the flesh, justified in the Spirit, made manifest to angels, preached to the Gentiles, believed on in the world, received up into glory." Item Eph. 3:3: "That this mystery was made known unto me by revelation." And there further [v. 9]: "Which is the fellowship of the mystery that was hid from the world in God, who created all things", and Cap. 1, 9: "And hath made known unto us the mystery of his will" 2c, Item Tob. 12, 8. it is said: "The King's
Secrets should be kept secret." And Dan. 2, 18: "That they may ask God from heaven for mercy, because of such secrecy. Thus David says Ps. 25, 14: "The secret of the Lord is among those who fear him." Christ is ever our sacrament (or secret), which God has revealed to us, as St. Paul writes in Romans at the last [v. 25. f.]: "Through whom is revealed the mystery, which was hidden from the world, but now is revealed, made known to me through the Scriptures of the prophets" 2c. Which is known to the only wise GOD 2c. Therefore the word is a communion and revelation of this sacrament; but the sacrament itself is Christ, if it is grasped with faith alone. Therefore St. Paul calls his sermon an enlightenment Col. 1.
The nineteenth final speech.
The sacraments of the New Testament promise grace to all people, but they give grace only to believers.
Proof. For God's word and promise, as well as the sacraments, are offered to all people, worthy and unworthy. They are all invited to the wedding, those who have a wedding garment and those who do not. But only those who believe obtain grace. "For without faith it is impossible to please God." For if, in Romans 14, bodily food condemns a man when it is eaten without faith, as St. Paul says there [v. 23], "But he who doubts and yet eats is condemned, for whatever does not come from faith is sin," how much more if he receives the sacrament without faith! For then Christ will say to all men, "As thou hast believed, so be it done unto thee." If you believe that you will receive grace, it will be done. But if you do not believe, you will be condemned.
The twentieth and final closing speech.
It is rightly said that the sacraments of the Old Testament did not make anyone righteous, even though they were done in faith and love.
This is clear from the 13th final speech. For these sacraments were done either before faith or after faith. If they were done before faith, they did nothing for justification, which only faith gives, as I said. But if they were done after faith, they were already works and fruits of justification, but they did not make justification. For the man was not justified because he did the works, but the works were justified because they were done by the man who was justified by faith. So the dedication of the altar does not make a bishop, but the bishop makes the dedication of the altar. And as the consecration, though it be done by a bishop who had put on all the holy garments, and made all the ceremonies as befitted, yet it does not make the bishop a bishop, but he is a bishop already: so the works in the Old Testament, though they were done by a man who had been justified, made no man justified, but he that did them had been justified before by faith. So the whole work depends on the infused faith. Therefore
School teachers do wrong to condemn Magistrum Sententiarum in the opinion of this saying, unless they give a new meaning to the word justification, and thereby understand it to be pleasant or just. Which our masters do not have, when they say that he did not justify. Another is to make righteous, another is to become righteous. No works make righteous, but works are made righteous by the righteous man through faith. And this much is said of the same faith.
1) These final speeches are disputirt under the presidency of the venerable Father Martin Luther, Augustinian, and has been Respondent the venerable Father Henricus Greiff, Cistercian in Zinna, Master of Liberal Arts and Philosophy, pro Bibliis [i.e. to become Baccalaureus of Theology]. (Cf. Walch, St. Louis Edition, vol. XVIII, Introduction, p. 3, note I.)
1) This concluding remark is supplemented by us according to the headings in the Theses collections of 1530 and 1538.