and that they are reëstablished in innocence, because Christ has redeemed them; consequently it becomes necessary to invent an imaginary innocence and holiness, and such visible instruments for the communication of sanctity as will make it possible to assure all men without exception that, no matter how bad they may be, they are none the less holy. And it is precisely this that is invented.
But for the rearing of this artificial building, the imaginary redemption, the teaching about grace is not sufficient: there is needed a new link in this chain of deception. And so, in Art. 197, there is an exposition of that very method of self-deception by means of which men, doing good deeds, cannot regard their deeds as good, if they do not observe certain conditions established for the purpose, and unrighteous and not innocent men may in fulfilling those conditions regard themselves as reestablished, holy. This self-deception is based on the conception of faith, which is introduced into the book now for the first time, and which is understood in an intentionally most mixed up manner. What is said is that faith is the first condition on the part of man for his sanctification and salvation. A most tangled definition of faith is given: its tendency is to substitute for the idea of faith an action which is in the power of each man, and the conclusion is drawn that he who believes that he is becoming sanctified and reestablished in complete sanctity and innocence, that he alone is actually reestablished in complete sanctity and innocence. But, if one believes that he is holy, and there is no other means for ascertaining his sanctity but the faith in his sanctity, it is impossible to assert that he is actually holy, though he may unquestionably regard himself as such. If an insane man believes that he has a tower on his nose, there can be no doubt about his actually imagining that there is a tower on his nose, but no one will think of asserting that there is really a tower
