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)

Now although our adversaries, in order not to pass by the name of Christ in total silence, as barbarous, impious heathens, speak of faith as being a knowledge of the history of Christ; and although they do tell us something of Christ—namely, that he has gained for us a habitum, or, as they term it, primam gratiam, the first or original grace, which they regard as an inclination, or a desire, by which we are enabled to love God more easily, than we could otherwise; yet a very weak and insignificant influence would thus be exerted by Christ, or by this habitus.

Nevertheless they say, that the operation of our reason and will, before this habitus exists, as well as afterwards, when the habitus is present, are ejusdem speciei, that is, one and the same thing, before as well as after.

For they maintain that our reason and human will are of themselves able to love God; but that the habitus creates a desire, which enables reason to accomplish, with greater ease and pleasure, what it before had the power to do.

Hence they also teach, that this habitus must be merited or earned by our previous works, and that, through the works of the law, we merit an increase of this good inclination and eternal life.

Thus these men conceal Christ from us, and bury him anew, so that it is impossible for us to recognise him as a Mediator; for they bury in silence the doctrine, that we obtain remission of our sins through him, by grace alone, without any merit of our own; and even set up their dreams, that we can merit forgiveness of our sins by good works and the works of the law; although the whole Bible teaches, that we are unable to keep or fulfil the law. And as human reason performs no part of the law, except external works, and does not really fear God, so it neither believes, that it is observed of God. Although they speak thus concerning the habitus, it is certain, that, without faith in Christ, real love to God cannot exist in the heart; nor can anyone comprehend, what love to God is, without faith. (Henkel Translation, p. 159-160).

Since, however, as we have stated above, it is the obedience of the whole person, it is also a perfect satisfaction and expiation for the human race, by which satisfaction was made unto the eternal, immutable justice of God, which is revealed in the law. And this obedience is our righteousness which avails in the sight of God, which is revealed unto us in the Gospel, upon which our faith rests before God, and which he imputes to faith, as it is written, Rom. 5:19: “For as by one man’s disobedience many were made sinners; so by the obedience of one shall many be made righteous.” And 1 John 1:7: “The blood of Jesus Christ, his Son, cleanseth us from all sin.” Again, Rom. 1:17; Habak. 2:4: “The just shall live by faith.”

In this manner neither the divine nor the human nature of Christ by itself is imputed unto us for righteousness, but the obedience of the person alone, who is at the same time God and man. And thus, faith looks upon the person of Christ, as the same was made under the law for us, bore our sins, and when proceeding to the Father, rendered entire and prefect obedience to the heavenly Father, for us poor sinners, from his holy birth unto his death; and thereby covered all our disobedience, which inheres in our nature, in its thoughts, words, and deeds; so that it is no more imputed to us unto condemnation, but is pardoned and remitted through pure grace, for the sake of Christ alone. (Pages 640-641)

Therefore the sum of this article is, that the word Lord signifies, in its most simple meaning, as much as Redeemer, that is, the one who has brought us from Satan to God—from death to life—from sin to righteousness, and thus preserves us. The parts, however, which succeed each other in this article, chiefly serve to illustrate and explain this redemption—how and through what means it came to pass; that is, how dear and precious a price it cost Christ, what he bestowed upon it, what he hazarded to gain us and to bring us into his kingdom; namely, he became man, was begotten by the Holy Ghost, and born of the Virgin Mary, free from all sins, in order that he might be the lord of sin; moreover, he suffered, died, and was buried, that he might make expiation for me, and make compensation for my transgressions, not with gold or silver, but with his own precious blood. And all this he did, that he might be my Lord; he performed nothing for himself, nor had he need of any thing. Afterwards he arose from the dead, and overcame death; and finally, he ascended to heaven, and received dominion at the right hand of the Father, that the devil and all powers might be subject to him, and lie beneath his feet until he, ultimately on the last day, shall separate and remove us from this wicked world, from Satan, death, and sin.

But to treat each of these particulars separately, does not comport with a brief lecture for children; it rather belongs to the more lengthy sermons throughout the year, especially at the times set apart for the purpose of treating each article at proper length, concerning the nativity, passion, resurrection, and ascension of Christ. Moreover, the entire Gospel which we preach, depends also on this, that we properly embrace this article, since our whole redemption and salvation are based upon it, and since it is so abundant and copious, that we always have enough to learn in it. (Page 494-495).

In his small work on the last words of David,* Dr. Luther, a little before his death, wrote thus: “According to the other, the temporal, human birth, the eternal power of God was also given unto him, but in time, and not from eternity. For the humanity of Christ has not been from eternity, like the divinity, but, according to our computation, Jesus the Son of Mary is now 1543 years of age. But from that moment, in which the divinity and humanity were united in one person, the man, the Son of Mary, truly is, and is called the omnipotent, eternal God; who has eternal power, who created and preserves all things, per communicationem idiomatum, because with the divinity, he is one person, and is also true God. Concerning this, he says: ‘All things are delivered unto me of my Father,’ Matt. 11:27. And in another place: ‘All power is given unto me in heaven and in earth,’ Matt. 28:18. Who is he that says: ‘Unto me?’ Unto me, Jesus of Nazareth, the Son of Mary, and born as man. From eternity I have this power of the Father, before I became man. But when I became man, I received it in time according to the humanity, and held it concealed until my resurrection and ascension, when it was to be manifested and declared;—as Paul, Rom. 1:4, writes: ‘He was declared to be the Son of God with power;’” John uses the term glorified, John 17:10. (Henkel Translation, p. 702).

But we beg every Christian reader to consider for God’s sake: If we can be justified before God and become Christians through such works, I would like to hear, (and we pray all of you to make every effort to reply,) what the difference would be between the doctrines of the philosophers and of Christ; if we can obtain the remission of sins through such works of ours, what benefit, then, is Christ to us? If we can become holy and pious in the sight of God, by natural reason and our own good works, what need have we then of the blood and death of Christ, or to be born anew through him? as Peter says in his first Epistle 1:3. This dangerous error (taught publicly in the schools and from the pulpit) has, alas, led even eminent theologians at Lyons, Paris, and other places, to recognise no Christian piety or righteousness, but that taught in philosophy; although every letter and syllable of Paul teaches differently; yet, while this ought reasonably to surprise us, and we could justly deride their views, they laugh at us, yea, ridicule Paul himself.

So greatly has this shameful, abominable error prevailed! I myself heard a reputable minister, who did not mention Christ and the Gospel, but preached the ethics of Aristotle, (Aristotelis ethicos). Is not such preaching puerile and foolish among Christians? If, however, the doctrine of our adversaries be true, then are these ethics (ethici,) an invaluable collection of sermons, and a fine new bible. For it is not easy for any one to write better than Aristotle, with regard to an external, honorable life.

We see, that some learned men have written books, in which they endeavour to show, that the words of Christ and the sayings of Socrates and Zeno harmonize beautifully, as if Christ had come to give us good laws and commandments, through which to merit the remission of our sins; instead of proclaiming to us the grace and peace of God and imparting the Holy Spirit, through his own merits and blood.

Hence, if we receive the doctrine of our adversaries, that we can merit the forgiveness of our sins, by the powers of natural reason and our own works, we are Aristotelians and not Christians, and there is no difference between an honorable Heathen, a Pharisaic, and a Christian life, between philosophy and the Gospel. (Henkel Translation, p. 158-159).

Here the scholastics have followed the philosophers; and when they attempt to define, how man is justified before God, they teach only the righteousness and piety, of a correct external deportment before the world, and of good works, and in addition devise the dream, that human reason is able without the aid of the Holy Ghost, to love God above all things. For it is true, undoubtedly, that when the human heart is at ease and free from trouble and temptation, and does not feel the wrath and judgement of God, it may imagine that it loves God above all things and does much good and many works for God’s sake; but this is mere hypocrisy. Yet in this manner our adversaries have taught, that men merit the remission of sins, if they do as much as lies in their power; that is, if reason regrets sin, and elicits also a willingness to love God.

Since men are naturally inclined to the idea, that their merits and works are of some value in the sight of God, this false principle has bought forth innumerable, perverted methods of worship in the church: for example, monastic vows, the abuse of masses, and the like, without number; new modes of worship being constantly devised out of this error. And in order that such confidence in our merits and works might be still farther disseminated, they impudently maintained, that the Lord God must of necessity give grace unto those who do such good works; not indeed, that he is compelled, but because this is the order, which God will not transgress or alter.

In these opinions, in this very doctrine, many other gross, pernicious errors, and horrid blasphemies against God are embraced and hidden; to state all of which now, would require too much time. (Henkel Translation, p. 158).

All the Scriptures, both of the Old and New testaments, are divided into, and teach, these two parts, namely, the law and the divine promises. In some places they present to us the law, and in others they offer us grace through the glorious promises of Christ; for example, the Old Testament, when it promises the coming Christ, and through him offers eternal blessings, eternal salvation, righteousness, and eternal life; or the New, when Christ, after his advent, promises in the Gospel, the remission of sins, eternal righteousness and life.

In this place, however, we call the law the Ten Commandments of God, wherever they appear in the Scriptures. It is not our purpose here to speak of the ceremonies and judicial laws.

Now, of these two parts our adversaries choose the law. For since the natural law, which agrees with the law of Moses or the Ten Commandments, is inborn and written in the hearts of all men, and human reason is therefore able, in some measure, to comprehend and understand the Ten Commandments, it imagines that the law is sufficient, and that remission of sin can be obtained through it.

But the Ten Commandments require not only an honorable life, or good works, externally, which reason can to some extent produce; they demand much higher things, beyond all human power and the reach of reason: namely, the law requires us to fear and love God with all sincerity, and from the bottom of our hearts; to call upon him in every time of need, and place our trust in nothing else.

Again, the law demands, that we neither doubt nor waver, but conclude with the utmost certainty in our hearts, that God is with us, hears our prayers, and grants our petitions; it demands, that in the midst of death we expect life and all manner of consolation from God; that in all our troubles we conform entirely to his will; that we shall not flee from him in death and affliction, but be obedient to him, and bear and suffer willingly, whatever may befall us. (This text is from The Henkel Translation of the Book of Concord, which is the only English translation based on the authoritative German Dresden Edition of 1580, p. 157-158).