Again, in his work concerning Councils and the Church,* Dr. Luther says: “We Christians must know that if God is not also in the scales, and does not add his weight, we shall be found wanting. By this I mean, that if it could not be said that God died for us, but if this was only a man, we are lost; but if the death of God, and the fact that God died for us lie in the scale, it will descend, and we shall rise like a light weight; he can indeed also rise up again, or vacate this scale; but he could not be placed in this scale, unless he had become man like unto us; so that we may use the expressions: ‘God died,’ ‘the passion of God,’ ‘the blood of God,’ ‘the death of God.’ For God in his nature cannot die; but now, since God and man are united in one person, we may rightly say: ‘the death of God,’ namely, when the man dies, who is one with God, or one person with God.” Thus far Luther. From these words it is evident that it is an erroneous assertion, when it is said or written, that the aforenamed expressions, “God suffered,” “God died,” are only verbal predications, or mere words without any reality. For our simple Christian faith teaches that the Son of God, who became man, suffered and died for us, and redeemed us with his blood.

Secondly, with respect to the execution of the office of Christ, the person acts and operates, not in, with, through, or according to one nature alone, but in, with, according to, and through both natures; or, as the Council of Chalcedon says, one nature worketh in communication with the other, that which is appropriate to each one. Thus Christ is our Mediator, our Redeemer, our King, our High-Priest, our Head, our Shepherd, &c., not according to one nature alone, whether it be the divine or the human, but according to both natures, as this doctrine has been elsewhere more fully treated. (Page 693).

In devising a distinction however between merito congrui* and merito condigni,† they are playing with and contending about words only, in order that they may not appear openly as Pelagians. For if God must of necessity confer his grace as a reward for congruity, then it is not really congruity, but an actual duty, it is justice or condignity. They themselves do not know, however, what they say; for they invent and dream, that when the “habitus” of the love of God (of which mention is made above) is present, a man merit the grace of God de congruo; and yet they admit that no one can be certain of the presence of this habitus.

Pray, how then, or when, do they know, to what extent they earn the Lord’s grace; whether by congruity or by condignity, in part or in whole? But, alas, merciful God! These are all the cold thoughts and dreams of idle, wicked, and inexperienced men, who do not often make use of the Bible; who do not know nor experience, what a sinner feels, what the attacks of death and the devil are; who do not know at all, how entirely we forget all our merit and works, when the heart feels the wrath of God, or when the conscience is filled with terror. Secure, inexperienced men constantly pass on in the delusion, that they merit grace by their works de congruo.

For it is implanted in us by nature, highly to esteem ourselves and our works. But when the heart truly feels its sins and wretchedness, then all levity and frivolous thoughts give way to real and great seriousness; then the heart and conscience will not be quieted or satisfied, but will seek works upon works, and desires to have certainty, a foundation on which to stand and rest firmly. But these alarmed consciences deeply feel, that they can merit nothing either de condigno or de congruo, and soon sink into hopelessness and despair, unless a doctrine different from the law be preached to them; namely, the Gospel of Christ, proclaiming that he was given for us.

Thus it is related of the Barefoot monks, that they, after vainly praising, for a long time, their order and good works to St several pious persons in the hour of death, were at last obliged to be silent about their order and. Franciscus, and to say, “Dear friend, Christ hath died for thee.” This afforded relief in trouble; this alone bought peace and consolation. (Henkel Translation, p. 160-161).

*Congruity, in school divinity.—The good actions which are supposed to render it meet and equitable that God should confer grace on those who perform them. The merit of congruity is a sort of imperfect qualification for the gift and reception of God’s grace.—MILNER.
†Condignity, in school divinity.—The merit of human actions which claims reward, on the score of justice.—MILNER.

Paul, (Rom. 4:9–11,) denies that Abraham was justified through circumcision, and asserts that it was a sign appointed to exercise and strengthen faith. We therefore say, that the proper use of the Sacraments requires faith, to believe the divine promises, and receive the promised grace, which is offered through the Sacraments and the Word. Now this is the obvious and proper use of the holy Sacraments, upon which our hearts and our minds can firmly rely. For the divine promises can be accepted through faith alone. Now, as the Sacraments are external signs and seals of the promises, their proper use requires faith ; for when we receive the sacrament of the body and blood of Christ, Christ clearly says: “This cup is the new testament,” Luke 22:20. We should firmly believe then, that the grace and remission of sins, promised in the New Testament, are imparted to us. Now we should receive this in faith, and thereby console our alarmed, timid hearts, and rest assured, that the Word and promises of God cannot fail, but are as sure, nay, more so, than a new divine voice, or a new miracle from heaven, promising grace to us. But what would miracles benefit us, if they were not believed ? Here we are speaking of special faith, namely, the belief that our own sins are surely forgiven, and not of general faith, believing that there is a God. This proper use of the Sacraments really consoles and refreshes the heart. (pages 266-267)