32 III Righteousness, IV Of Good Works

III. OF THE RIGHTEOUSNESS OF FAITH BEFORE GOD.

1] The third controversy which has arisen among some theologians of the Augsburg Confession is concerning the righteousness of Christ or of faith, which God imputes by grace, through faith, to poor sinners for righteousness.

2] For one side has contended that the righteousness of faith, which the apostle calls the righteousness of God, is God’s essential righteousness, which is Christ Himself as the true, natural, and essential Son of God, who dwells in the elect by faith and impels them to do right, and thus is their righteousness, compared with which righteousness the sins of all men are as a drop of water compared with the great ocean.

3] Over against this, others have held and taught that Christ is our righteousness according to His human nature alone.

4] In opposition to both these parties it has been unanimously taught by the other teachers of the Augsburg Confession that Christ is our righteousness not according to His divine nature alone, nor according to His human nature alone, but according to both natures; for He has redeemed, justified, and saved us from our sins as God and man, through His complete obedience; that therefore the righteousness of faith is the forgiveness of sins, reconciliation with God, and our adoption as God’s children only on account of the obedience of Christ, which through faith alone, out of pure grace, is imputed for righteousness to all true believers, and on account of it they are absolved from all their unrighteousness. 5] Besides this [controversy] there have been still other disputes caused and excited on account of the Interim [on occasion of the formula of the Interim or of Interreligion], and otherwise, concerning the article of justification, which will hereafter be explained in antithesi, that is, in the enumeration of those errors which are contrary to the pure doctrine in this article.

6] This article concerning justification by faith (as the Apology says) is the chief article in the entire Christian doctrine, without which no poor conscience can have any firm consolation, or can truly know the riches of the grace of Christ, as Dr. Luther also has written: If this only article remains pure on the battlefield, the Christian Church also remains pure, and in goodly harmony and without any sects; but if it does not remain pure, it is not possible that any error or fanatical spirit can be resisted. (Tom. 5, Jena, p. 159.) 7] And concerning this article especially Paul says that a little leaven leaveneth the whole lump. Therefore, in this article he urges with so much zeal and earnestness the particulas exclusivas, that is, the words whereby the works of men are excluded (namely, without Law, without works, by grace [freely], Romans 3:28 ; Romans 4:5 ; Ephesians 2:8 . 9), in order to indicate how highly necessary it is that in this article, aside from [the presentation of] the pure doctrine, the antithesis, that is, all contrary dogmas, be stated separately, exposed, and rejected by this means.

8] Therefore, in order to explain this controversy in a Christian way by means of God’s Word, and, by His grace, to settle it, our doctrine, faith, and confession are as follows:

9] Concerning the righteousness of faith before God we believe, teach, and confess unanimously, in accordance with the comprehensive summary of our faith and confession presented above, that poor sinful man is justified before God, that is, absolved and declared free and exempt from all his sins, and from the sentence of well-deserved condemnation, and adopted into sonship and heirship of eternal life, without any merit or worth of our own, also without any preceding, present, or any subsequent works, out of pure grace, because of the sole merit, complete obedience, bitter suffering, death, and resurrection of our Lord Christ alone, whose obedience is reckoned to us for righteousness.

10 ] These treasures are offered us by the Holy Ghost in the promise of the holy Gospel; and faith alone is the only means by which we lay hold upon, accept, and apply, and appropriate them to ourselves. 11]This faith is a gift of God, by which we truly learn to know Christ, our Redeemer, in the Word of the Gospel, and trust in Him, that for the sake of His obedience alone we have the forgiveness of sins by grace, are regarded as godly and righteous by God the father, and are eternally saved. 12] Therefore it is considered and understood to be the same thing when Paul says that we are justified by faith, Romans 3:28 , or that faith is counted to us for righteousness, Romans 4:5 , and when he says that we are made righteous by the obedience of One, Romans 5:19 , or that by the righteousness of One justification of faith came to all men, Romans 5:18 . 13] For faith justifies, not for this cause and reason that it is so good a work and so fair a virtue, but because it lays hold of and accepts the merit of Christ in the promise of the holy Gospel; for this must be applied and appropriated to us by faith, if we are to be justified thereby. 14] Therefore the righteousness which is imputed to faith or to the believer out of pure grace is the obedience, suffering, and resurrection of Christ, since He has made satisfaction for us to the Law, and paid for [expiated] our sins. 15] For since Christ is not man alone, but God and man in one undivided person, He was as little subject to the Law, because He is the Lord of the Law, as He had to suffer and die as far as His person is concerned. For this reason, then, His obedience, not only in suffering and dying, but also in this, that He in our stead was voluntarily made under the Law, and fulfilled it by this obedience, is imputed to us for righteousness, so that, on account of this complete obedience, which He rendered His heavenly Father for us, by doing and suffering, in living and dying, God forgives our sins, regards us as godly and righteous, and eternally saves us. 16] This righteousness is offered us by the Holy Ghost through the Gospel and in the Sacraments, and is applied, appropriated, and received through faith, whence believers have reconciliation with God, forgiveness of sins, the grace of God sonship, and heirship of eternal life. 17] Accordingly, the word justify here means to declare righteous and free from sins, and to absolve one from eternal punishment for the sake of Christ’s righteousness, which is imputed by God to faith, Php 3:9 . For this use and understanding of this word is common in the Holy Scriptures of the Old and the New Testament. Proverbs 17:15 : He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. Isaiah 5:23 : Woe unto them which justify the wicked for reward, and take away the righteousness of the righteous from him! Romans 8:33 : Who shall lay anything to the charge of God’s elect? It is God that justifieth, that is, absolves from sins and acquits. 18] However, since the word regeneratio, regeneration, is sometimes employed for the word iustificatio, justification, it is necessary that this word be properly explained, in order that the renewal which follows justification of faith may not be confounded with the justification of faith, but that they may be properly distinguished from one another.

19] For, in the first place, the word regeneratio, that is, regeneration, is used so as to comprise at the same time the forgiveness of sins for Christ’s sake alone, and the succeeding renewal which the Holy Ghost works in those who are justified by faith. Then, again, it is [sometimes] used pro remissione peccatorum et adoptione in filios Dei, that is, so as to mean only the remission of sins, and that we are adopted as sons of God. And in this latter sense the word is much and often used in the Apology, where it is written: Iustificatio est regeneratio, that is, Justification before God is regeneration. St. Paul, too, has employed these words as distinct from one another, Titus 3:5 : He saved us by the washing of regeneration and renewal of the Holy Ghost. 20] As also the word vivificatio, that is, making alive, has sometimes been used in a like sense. For when man is justified through faith (which the Holy Ghost alone works), this is truly a regeneration, because from a child of wrath he becomes a child of God, and thus is transferred from death to life, as it is written: When we were dead in sins, He hath quickened us together with Christ, Ephesians 2:5 . Likewise: The just shall live by faith, Romans 1:17 ; Habakkuk 2:4 . In this sense the word is much and often used in the Apology.

21] But again, it is often taken also for sanctification and renewal, which succeeds the righteousness of faith, as Dr. Luther has thus used it in his book concerning the Church and the Councils, and elsewhere. 22] But when we teach that through the operation of the Holy Ghost we are born anew and justified, the sense is not that after regeneration no unrighteousness clings any more to the justified and regenerate in their being and life, but that Christ covers all their sins which nevertheless in this life still inhere in nature with His complete obedience. But irrespective of this they are declared and regarded godly and righteous by faith and for the sake of Christ’s obedience (which Christ rendered the Father for us from His birth to His most ignominious death upon the cross), although, on account of their corrupt nature, they still are and remain sinners to the grave [while they bear about this mortal body]. Nor, on the other hand, is this the meaning, that without repentance, conversion, and renewal we might or should yield to sins, and remain and continue in them.

23] For true [and not feigned] contrition must precede; and to those who, in the manner stated, out of pure grace, for the sake of the only Mediator, Christ, without any works and merit, are righteous before God, that is, are received into grace, the Holy Ghost is also given, who renews and sanctifies them, and works in them love to God and to their neighbor. But since the incipient renewal is imperfect in this life, and sin still dwells in the flesh, even in the regenerate, the righteousness of faith before God consists in the gracious imputation of the righteousness of Christ, without the addition of our works, so that our sins are forgiven us and covered, and are not imputed, Romans 4:6 ff 24] But here very good attention must be given with especial diligence, if the article of justification is to remain pure, lest that which precedes faith, and that which follows after it, be mingled together or inserted into the article of justification as necessary and belonging to it, because it is not one or the same thing to speak of conversion and of justification.

25] For not everything that belongs to conversion belongs likewise to the article of justification, in and to which belong and are necessary only the grace of God, the merit of Christ, and faith, which receives this in the promise of the Gospel, whereby the righteousness of Christ is imputed to us, whence we receive and have forgiveness of sins, reconciliation with God, sonship, and heirship of eternal life. 26] Therefore true, saving faith is not in those who are without contrition and sorrow, and have a wicked purpose to remain and persevere in sins; but true contrition precedes, and genuine faith is in or with true repentance [justifying faith is in those who repent truly, not feignedly].

27] Love is also a fruit which surely and necessarily follows true faith. For the fact that one does not love is a sure indication that he is not justified, but is still in death, or has lost the righteousness of faith again, as John says, 1 John 3:14 . But when Paul says, Romans 3:28 : We are justified by faith without works, he indicates thereby that neither the contrition that precedes, nor the works that follow, belong in the article or transaction of justification by faith. For good works do not precede justification, but follow it, and the person must first be justified before he can do good works.

28] In like manner also renewal and sanctification, although it is also a benefit of the Mediator, Christ, and a work of the Holy Ghost, does not belong in the article or affair of justification before God, but follows the same since, on account of our corrupt flesh, it is not entirely perfect and complete in this life, as Dr. Luther writes well concerning this in his beautiful and large exposition of the Epistle to the Galatians, in which he says as follows: 29] We concede indeed that instruction should be given also concerning love and good works, yet in such a way that this be done when and where it is necessary, namely, when otherwise and outside of this matter of justification we have to do with works. But here the chief matter dealt with is the question, not whether we should also do good works and exercise love, but by what means we can be justified before God, and saved. And here we answer thus with St. Paul: that we are justified by faith in Christ alone, and not by the deeds of the Law or by love. Not that we hereby entirely reject works and love, as the adversaries falsely slander and accuse us, but that we do not allow ourselves to be led away, as Satan desires, from the chief matter with which we have to do here to another and foreign affair which does not at all belong to this matter. Therefore, whereas, and as long as we are occupied with this article of justification, we reject and condemn works, since this article is so constituted that it can admit of no disputation or treatment whatever regarding works; therefore in this matter we cut short all Law and works of the Law. So far Luther. 30 ] In order, therefore, that troubled hearts may have a firm, sure consolation, also, that due honor be given to the merit of Christ and the grace of God, the Scriptures teach that the righteousness of faith before God consists alone in the gracious [gratuitous] reconciliation or the forgiveness of sins, which is presented to us out of pure grace, for the sake of the only merit of the Mediator, Christ, and is received through faith alone in the promise of the Gospel. In like manner, too, in justification before God faith relies neither upon contrition nor upon love or other virtues, but upon Christ alone, and in Him upon His complete obedience by which He has fulfilled the Law for us, which [obedience] is imputed to believers for righteousness.

31] Moreover, neither contrition nor love or any other virtue, but faith alone is the sole means and instrument by which and through which we can receive and accept the grace of God, the merit of Christ, and the forgiveness of sins, which are offered us in the promise of the Gospel.

32] It is also correctly said that believers who in Christ through faith have been justified, have in this life first the imputed righteousness of faith, and then also the incipient righteousness of the new obedience or of good works. But these two must not be mingled with one another or be both injected at the same time into the article of justification by faith before God. For since this incipient righteousness or renewal in us is incomplete and impure in this life because of the flesh, the person cannot stand with and by it [on the ground of this righteousness] before God’s tribunal, but before God’s tribunal only the righteousness of the obedience, suffering, and death of Christ, which is imputed to faith, can stand, so that only for the sake of this obedience is the person (even after his renewal, when he has already many good works and lives the best [upright and blameless] life) pleasing and acceptable to God, and is received into adoption and heirship of eternal life.

33] Here belongs also what St. Paul writes Romans 4:3 , that Abraham was justified before God by faith alone, for the sake of the Mediator, without the cooperation of his works, not only when he was first converted from idolatry and had no good works, but also afterwards, when he had been renewed by the Holy Ghost, and adorned with many excellent good works, Genesis 15:6 ; Hebrews 11:8 . And Paul puts the following question, Romans 4:1 ff : On what did Abraham’s righteousness before God for everlasting life, by which he had a gracious God, and was pleasing and acceptable to Him, rest at that time? 34] This he answers: To him who worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness; as David also, Psalms 32:1 , speaks of the blessedness of the man to whom God imputes righteousness without works. 35] Hence, even though the converted and believing [in Christ] have incipient renewal, sanctification, love, virtue, and good works, yet these neither can nor should be drawn into, or mingled with, the article of justification before God, in order that the honor due Him may remain with Christ the Redeemer, and tempted consciences may have a sure consolation, since our new obedience is incomplete and impure.

36] And this is the meaning of the Apostle Paul when in this article he urges so diligently and zealously the particulas exclusivas, that is, the words by which works are excluded from the article of justification: absque operibus, sine lege, gratis, non ex operibus, that is, by grace, without merit, without works, not of works. These exclusivae are all comprised in the expression: By faith alone in Christ we are justified before God and saved. For thereby works are excluded, not in the sense that a true faith can exist without contrition, or that good works should, must, and dare not follow true faith as sure and indubitable fruits, or that believers dare not nor must do anything good; but good works are excluded from the article of justification before God, so that they must not be drawn into, woven into, or mingled with the transaction of the justification of the poor sinner before God as necessary or belonging thereto. And the true sense of the particulae exclusivae in articulo iustificationis, that is, of the aforementioned terms, in the article of justification, consists in the following, and they should also be urged in this article with all diligence and earnestness [on account of these reasons]:

37] 1. That thereby [through these particles] all our own works, merit, worthiness, glory, and confidence in all our works are entirely excluded in the article of justification so that our works shall not be constituted or regarded as either the cause or the merit of justification, neither entirely, nor half, nor in the least part, upon which God could or ought to look, or we to rely in this article and action. 38] 2. That this remain the office and property of faith alone, that it alone, and nothing else whatever, is the means or instrument by and through which God’s grace and the merit of Christ in the promise of the Gospel are received, apprehended, accepted, applied to us, and appropriated; and that from this office and property of such application or appropriation love and all other virtues or works are excluded. 39] 3. That neither renewal, sanctification, virtues nor good works are tamquam forma aut pars aut causa iustificationis, that is, our righteousness before God, nor are they to be constituted and set up as a part or cause of our righteousness, or otherwise under any pretext, title, or name whatever to be mingled in the article of justification as necessary and belonging thereto; but that the righteousness of faith consists alone in the forgiveness of sins out of pure grace, for the sake of Christ’s merit alone; which blessings are offered us in the promise of the Gospel, and are received, accepted, applied, and appropriated by faith alone.

40 ] In the same manner the order also between faith and good works must abide and be maintained, and likewise between justification and renewal, or sanctification.

41] For good works do not precede faith, neither does sanctification precede justification. But first faith is kindled in us in conversion by the Holy Ghost from the hearing of the Gospel. This lays hold of God’s grace in Christ, by which the person is justified. Then, when the person is justified, he is also renewed and sanctified by the Holy Ghost, from which renewal and sanctification the fruits of good works then follow. Et haec non ita divelluntur, quasi vera fides aliquando et aliquamdiu stare possit cum malo proposito, sed ordine causarum et effectuum, antecedentium et consequentium, ita distribuuntur. Manet enim, quod Lutherus recte dicit: Bene conveniunt et sunt connexa inseparabiliter fides et opera; sed sola fides est, quae apprehendit benedictionem sine operibus, et tamen nunquam est sola. That is: This should not be understood as though justification and renewal were sundered from one another in such a manner that a genuine faith sometimes could exist and continue for a time together with a wicked intention, but hereby only the order [of causes and effects, of antecedents and consequents] is indicated, how one precedes or succeeds the other. For what Luther has correctly said remains true nevertheless: Faith and good works well agree and fit together [are inseparably connected]; but it is faith alone, without works, which lays hold of the blessing; and yet it is never and at no time alone. This has been set forth above. 42] Many disputations also are usefully and well explained by means of this true distinction, of which the Apology treats in reference to the passage James 2:20 . For when we speak of faith, how it justifies, the doctrine of St. Paul is that faith alone, without works, justifies, Romans 3:28 , inasmuch as it applies and appropriates to us the merit of Christ, as has been said. But if the question is, wherein and whereby a Christian can perceive and distinguish, either in himself or in others, a true living faith from a feigned and dead faith, (since many idle, secure Christians imagine for themselves a delusion in place of faith, while they nevertheless have no true faith,) the Apology gives this answer: James calls that dead faith where good works and fruits of the Spirit of every kind do not follow. And to this effect the Latin edition of the Apology says: Iacobus recte negat, nos tali fide iustificari, quae est sine operibus, hoc est, quae mortua est. That is: St. James teaches correctly when he denies that we are justified by such a faith as is without works, which is dead faith.43] But James speaks, as the Apology says, concerning the works of those who have already been justified through Christ, reconciled with God, and obtained forgiveness of sins through Christ. But if the question is, whereby and whence faith has this, and what appertains to this that it justifies and saves, it is false and incorrect to say: Fidem non posse iustificare sine operibus; vel fidem, quatenus caritatem, qua formatur, coniunctam habet, iustificare; vel fidei, ut iustificet, necessariam esse praesentiam bonorum operum; vel bona opera esse causam sine qua non, quae per particulas exclusivas ex articulo iustificationis non excludantur. That is: That faith cannot justify without works; or that faith justifies or makes righteous, inasmuch as it has love with it, for the sake of which love this is ascribed to faith [it has love with it, by which it is formed]; or that the presence of works with faith is necessary if otherwise man is to be justified thereby before God; or that the presence of good works in the article of justification, or for justification, is needful, so that good works are a cause without which man cannot be justified, and that they are not excluded from the article of justification by the particulae exclusivae: absque operibusetc., that is, when St. Paul says: without works. For faith makes righteous only inasmuch as and because, as a means and instrument, it lays hold of, and accepts, the grace of God and the merit of Christ in the promise of the Gospel.

44] Let this suffice, according to the plan of this document, as a summary explanation of the doctrine of justification by faith, which is treated more at length in the above-mentioned writings. From these, the antithesis also, that is, the false contrary dogmas, are manifest, namely, that in addition to the errors recounted above also the following and similar ones, which conflict with the explanation now published, must be censured, exposed, and rejected, as when it is taught:

45] 1. That our love or good works are a merit or cause of justification before God, either entirely or at least in part.

46] 2. Or that by good works man must render himself worthy and fit that the merit of Christ may be imparted to him.

47] 3. Vel formalem nostram iustitiam coram Deo esse inhaerentem nostram novitatem seu caritatem; that is, that our real righteousness before God is the love or renewal which the Holy Ghost works in us, and which is in us.

48] 4. Or that two things or parts belong to the righteousness of faith before God in which it consists, namely, the gracious forgiveness of sins, and then, secondly, also renewal or sanctification. 49] 5. Item, fidem iustificare tantum initialiter, vel partialiter, vel principaliter; et novitatem vel caritatem nostram iustificare etiam coram Deo vel completive, vel minus principaliter (that is, that faith justifies only initially, either in part or primarily, and that our newness or love justifies even before God, either completively or secondarily).

50 ] 6. Item, credentes coram Deo iustificari vel coram Deo iustos esse simul et imputatione et inchoatione, vel partim imputatione, partim inchoatione novae obedientiae (that is, also that believers are justified before God, or are righteous before God, both by imputation and by inchoation at the same time, or partly by the imputation of Christ’s righteousness and partly by the beginning of new obedience). 51] 7. Item, applicationem promissionis gratiae fieri et fide cordis et confessione oris ac reliquis virtutibus (that is, also that the application of the promise of grace occurs both by faith of the heart and confession of the mouth, and by other virtues). That is: Faith makes righteous for this reason alone, that righteousness is begun in us by faith, or in this way, that faith takes the precedence in justification; nevertheless, renewal and love also belong to our righteousness before God, however, in such a way that it is not the chief cause of our righteousness, but that our righteousness before God is not entire and complete without such love and renewal. Likewise, that believers are justified and righteous before God at the same time by the imputed righteousness of Christ and the incipient new obedience, or in part by the imputation of Christ’s righteousness and in part by the incipient new obedience. Likewise, that the promise of grace is appropriated to us by faith in the heart, and confession which is made with the mouth, and by other virtues.

52] Also this is incorrect, when it is taught that man must be saved in some other way or through something else than as he is justified before God, so that we are indeed justified before God by faith alone, without works, but that it is impossible to be saved without works or obtain salvation without works.

53] This is false, for the reason that it is directly opposed to the declaration of Paul, Romans 4:6 : The blessedness is of the man unto whom God imputeth righteousness without works. And Paul’s reason [the basis of Paul’s argument] is that we obtain both, salvation as well as righteousness, in one and the same way; yea, that by: this very means, when we are justified by faith, we receive at the same time adoption and heirship of eternal life and salvation; and on this account Paul employs and emphasizes the particulas exclusivas, that is, those words by which works and our own merits are entirely excluded, namely, by grace, without works, as forcibly in the article concerning salvation as in the article concerning righteousness.

54] Likewise also the disputation concerning the indwelling in us of the essential righteousness of God must be correctly explained. For although in the elect, who are justified by Christ and reconciled with God, God the Father, Son, and Holy Ghost, who is the eternal and essential righteousness, dwells by faith (for all Christians are temples of God the Father, Son, and Holy Ghost, who also impels them to do right), yet this indwelling of God is not the righteousness of faith of which St. Paul treats and which he calls iustitiam Dei, that is, the righteousness of God, for the sake of which we are declared righteous before God; but it follows the preceding righteousness of faith, which is nothing else than the forgiveness of sins and the gracious adoption of the poor sinner, for the sake of Christ’s obedience and merit alone. 55] Accordingly, since in our churches it is acknowledged [established beyond controversy] among the theologians of the Augsburg Confession that all our righteousness is to be sought outside the merits, works, virtues, and worthiness of ourselves and of all men, and rests alone upon Christ the Lord, it must be carefully considered in what respect Christ is called our Righteousness in this affair of justification, namely, that our righteousness rests not upon one or the other nature, but upon the entire person of Christ, who as God and man is our Righteousness in His only, entire, and complete obedience. 56] For even though Christ had been conceived and born without sin by the Holy Ghost, and had fulfilled all righteousness in His human nature alone, and yet had not been true and eternal God, this obedience and suffering of His human nature could not be imputed to us for righteousness. As also, if the Son of God had not become man, the divine nature alone could not be our righteousness. Therefore we believe, teach, and confess that the entire obedience of the entire person of Christ, which He has rendered the Father for us even to His most ignominious death upon the cross, is imputed to us for righteousness. For the human nature alone, without the divine, could neither by obedience nor suffering render satisfaction to eternal almighty God for the sins of all the world; however, the divinity alone, without the humanity, could not mediate between God and us.

57] But, since it is the obedience as above mentioned [not only of one nature, but] of the entire person, it is a complete satisfaction and expiation for the human race, by which the eternal, immutable righteousness of God, revealed in the Law, has been satisfied, and is thus our righteousness, which avails before God and is revealed in the Gospel, and upon which faith relies before God, which God imputes to faith, as it is written, Romans 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, the Son of God, cleanseth us from all sin. Likewise: The just shall live by his faith, Habakkuk 2:4 ; Romans 1:17 . 58] Thus neither the divine nor the human nature of Christ by itself is imputed to us for righteousness, but only the obedience of the person who is at the same time God and man. And faith thus regards the person of Christ as it was made under the Law for us, bore our sins, and in His going to the Father offered to His heavenly Father for us poor sinners His entire, complete obedience, from His holy birth even unto death, and has thereby covered all our disobedience which inheres in our nature, and its thoughts, words, and works, so that it is not imputed to us for condemnation, but is pardoned and forgiven out of pure grace, alone for Christ’s sake.

59] Therefore we unanimously reject and condemn, besides the above-mentioned, also the following and all similar errors, as contrary to God’s Word, the doctrine of the prophets and apostles, and our Christian faith:

60 ] 1. When it is taught that Christ is our righteousness before God according to His divine nature alone. 61] 2. That Christ is our righteousness according to His human nature alone. 62] 3. That in the passages from the prophets and apostles, when the righteousness of faith is spoken of, the words justify and to be justified are not to signify to declare free from sins and to obtain the forgiveness of sins, but to be made actually and really righteous because of love infused by the Holy Ghost, virtues, and the works following from it.

63] 4. That faith looks not only to the obedience of Christ, but to His divine nature as it dwells and works in us, and that by this indwelling our sins are covered before God.

64] 5. That faith is such a trust in the obedience of Christ as can be and remain in a person notwithstanding he has no genuine repentance, in whom also no love follows, but who persists in sins against his conscience.

65] 6. That not God dwells in the believers, but only the gifts of God. 66] These and like errors, one and all, we unanimously reject as contrary to the clear Word of God, and by God’s grace abide firmly and constantly in the doctrine of the righteousness of faith before God, as it is embodied, expounded, and proved from God’s Word in the Augsburg Confession, and the Apologyissued after it.

67] Concerning what is needful furthermore for the proper explanation of this profound and chief article of justification before God, upon which depends the salvation of our souls, we direct, and for the sake of brevity herewith refer, every one to Dr. Luther’s beautiful and glorious exposition of the Epistle of St. Paul to the Galatians.

__________ IV. OF GOOD WORKS.

1] A disagreement has also occurred among the theologians of the Augsburg Confession concerning good works, one part employing the following words and manner in speaking of them: Good works are necessary for salvation; it is impossible to be saved without good works; likewise, no one has been saved without good works; because, they say, good works are required of true believers as fruits of faith, and faith without love is dead, although such love is no cause of salvation.

2] The other part, however, contended, on the contrary, that good works are indeed necessary; however, not for salvation, but for other reasons; and that on this account the aforecited propositiones, or expressions, which have been used (as they are not in accord with the form of sound doctrine and with the Word, and have been always and are still set by the Papists in opposition to the doctrine of our Christian faith, in which we confess that faith alone justifies and saves) are not to be tolerated in the Church, in order that the merit of Christ, our Savior, be not diminished, and the promise of salvation may be and remain firm and certain to believers.

3] In this controversy also the following controverted proposition, or expression, was employed by some few, that good works are injurious to salvation. It has also been argued by some that good works are not necessary, but are voluntary [free and spontaneous], because they are not extorted by fear and the penalty of the Law, but are to be done from a voluntary spirit and a joyful heart. Over against this the other side contended that good works are necessary.

4] This [latter] controversy was originally occasioned by the words necessitas and libertas, that is, necessary and free, because especially the word necessitas, necessary, signifies not only the eternal, immutable order according to which all men are obliged and in duty bound to obey God, but sometimes also a coercion, by which the Law forces men to good works.

5] But afterwards there was a disputation not only concerning the words, but the doctrine itself was attacked in the most violent manner, and it was contended that the new obedience in the regenerate is not necessary because of the above-mentioned divine order.

6] In order to explain this disagreement in a Christian way and according to the guidance of God’s Word, and by His grace to settle it completely, our doctrine, faith, and confession are as follows: 7] First, there is no controversy among our theologians concerning the following points in this article, namely: that it is God’s will, order, and command that believers should walk in good works; and that truly good works are not those which every one contrives himself from a good intention, or which are done according to traditions of men, but those which God Himself has prescribed and commanded in His Word; also, that truly good works are done, not from our own natural powers, but in this way: when the person by faith is reconciled with God and renewed by the Holy Ghost, or, as Paul says, is created anew in Christ Jesus to good works, Ephesians 2:10 . 8] Nor is there a controversy as to how and why the good works of believers, although in this flesh they are impure and incomplete, are pleasing and acceptable to God, namely, for the sake of the Lord Christ, by faith, because the person is acceptable to God. For the works which pertain to the maintenance of external discipline, which are also done by, and required of, the unbelieving and unconverted, although commendable before the world, and besides rewarded by God in this world with temporal blessings, are nevertheless, because they do not proceed from true faith, in God’s sight sins, that is, stained with sin, and are regarded by God as sins and impure on account of the corrupt nature and because the person is not reconciled with God. For a corrupt tree cannot bring forth good fruit, Matthew 7:18 , as it is also written Romans 14:23 : Whatsoever is not of faith is sin. For the person must first be accepted of God, and that for the sake of Christ alone, if also the works of that person are to please Him.

9] Therefore, of works that are truly good and well-pleasing to God, which God will reward in this world and in the world to come, faith must be the mother and source; and on this account they are called by St. Paul true fruits of faith, as also of the Spirit. 10] For, as Dr. Luther writes in the Preface to St. Paul’s Epistle to the Romans: Thus faith is a divine work in us, that changes us and regenerates us of God, and puts to death the old Adam, makes us entirely different men in heart, spirit, mind, and all powers, and brings with it [confers] the Holy Ghost. Oh, it is a living, busy, active, powerful thing that we have in faith, so that it is impossible for it not to do good without ceasing. 11] Nor does it ask whether good works are to be done; but before the question is asked, it has wrought them, and is always engaged in doing them. But he who does not do such works is void of faith, and gropes and looks about after faith and good works, and knows neither what faith nor what good works are, yet babbles and prates with many words concerning faith and good works. 12] [Justifying] faith is a living, bold [firm] trust in God’s grace, so certain that a man would die a thousand times for it [rather than suffer this trust to be wrested from him]. And this trust and knowledge of divine grace renders joyful, fearless, and cheerful towards God and all creatures, which [joy and cheerfulness] the Holy Ghost works through faith; and on account of this, man becomes ready and cheerful, without coercion, to do good to every one, to serve every one, and to suffer everything for love and praise to God, who has conferred this grace on him, so that it is impossible to separate works from faith, yea, just as impossible as it is for heat and light to be separated from fire. 13] But since there is no controversy on these points among our theologians, we will not treat them here at length, but only explain ourselves, part against part, in a simple and plain manner regarding the controverted points.

14] And first, as regards the necessity or voluntariness of good works, it is manifest that in the Augsburg Confession and its Apology these expressions are often used and repeated that good works are necessary. Likewise, that it is necessary to do good works, which also are necessarily to follow faith and reconciliation. Likewise, that we necessarily are to do and must do such good works as God has commanded. Thus also in the Holy Scriptures themselves the words necessity, needful, and necessary, likewise, ought and must, are used concerning what we are bound to do because of God’s ordinance, command, and will, as Romans 13:5 ; 1 Corinthians 9:9 ; Acts 5:29 ; John 15:12 ; 1 John 4:21 . 15] Therefore the expressions or propositions mentioned [that good works are necessary, and that it is necessary to do good] are unjustly censured and rejected in this Christian and proper sense, as has been done by some; for they are employed and used with propriety to rebuke and reject the secure, Epicurean delusion, by which many fabricate for themselves a dead faith or delusion which is without repentance and without good works, as though there could be in a heart true faith and at the same time the wicked intention to persevere and continue in sins, which is impossible; or, as though one could, indeed, have and retain true faith, righteousness, and salvation even though he be and remain a corrupt and unfruitful tree, whence no good fruits whatever come, yea, even though he persist in sins against conscience, or purposely engages again in these sins, all of which is incorrect and false.

16] But in this connection the following distinction must also be noted, namely, that the meaning must be: necessitas ordinis (a necessity of Christ’s ordinance, command, and will, and of our obligation, but not a necessity of coercion). That is: When this word necessary is employed, it should be understood not of coercion, but only of the ordinance of the immutable will of God, whose debtors we are; thither also 17] His commandment points that the creature should be obedient to its Creator. For in other places, as 2 Corinthians 9:7 , and in the Epistle of St. Paul to Philemon 1:14, also 1 Peter 5:2 , that is termed of necessity which is wrung from one against his will, by force or otherwise, so that he acts externally for appearance, but nevertheless without and against his will. For such specious [hypocritical] works God does not want [does not approve], but the people of the New Testament are to be a willing people, Psalms 110:3 , and sacrifice freely, Psalms 54:6 , not grudgingly or of necessity, but are to be obedient from the heart, 2 Corinthians 9:7 ; Romans 6:17 . 18] For God loveth a cheerful giver, 2 Corinthians 9:7 . In this understanding and in such sense it is correctly said and taught that truly good works should be done willingly or from a voluntary spirit by those whom the Son of God has made free, even as it was especially for [confirming] this opinion that the disputation concerning the voluntariness of good works was engaged in by some.

19] But here, again, it is well to note also the distinction of which St. Paul says, Romans 7:22 f.: [I am willing] and delight in the Law of God after the inward man. But I see another law in my members, that is not only unwilling or disinclined, but also warring against the law of my mind. And as regards the unwilling and rebellious flesh, Paul says, 1 Corinthians 9:27 : I keep under my body, and bring it into subjection, and Galatians 5:24 ; Romans 8:13 : They that are Christ’s have crucified, yea, slain, the flesh with its affections and lusts. 20] But it is false, and must be censured, when it is asserted and taught as though good works were free to believers in the sense that it were optional with them to do or to omit them, or that they might or could act contrary thereto [to the Law of God], and none the less could retain faith and God’s favor and grace.

21] Secondly, when it is taught that good works are necessary, it must also be explained why and for what reasons they are necessary, which reasons are enumerated in the Augsburg Confession and Apology.22] But here we must be well on our guard lest works are drawn and mingled into the article of justification and salvation. Therefore the propositions are justly rejected, that to believers good works are necessary for salvation, so that it is impossible to be saved without good works. For they are directly contrary to the doctrine de particulis exclusivis in articulo iustificationis et salvationis (concerning the exclusive particles in the article of justification and salvation), that is, they conflict with the words by which St. Paul has entirely excluded our works and merits from the article of justification and salvation, and ascribed everything to the grace of God and the merit of Christ alone, as explained in the preceding article. 23] Again, they [these propositions concerning the necessity of good works for salvation] take from afflicted, troubled consciences the comfort of the Gospel, give occasion for doubt, are in many ways dangerous, strengthen presumption in one’s own righteousness and confidence in one’s own works; besides, they are accepted by the Papists, and in their interest adduced against the pure doctrine of the alone-saving faith. 24] Moreover, they are contrary to the form of sound words, as it is written that blessedness is only of the man unto whom God imputeth righteousness without works, Romans 4:6 . Likewise, in the Sixth Article of the Augsburg Confession it is written that we are saved without works, by faith alone. Thus Dr. Luther, too, has rejected and condemned these propositions: 25] 1. In the false prophets among the Galatians [who led the Galatians into error]. 26] 2. In the Papists, in very many places. 27] 3. In the Anabaptists, when they present this interpretation: We should not indeed rest faith upon the merit of works, but we must nevertheless have them as things necessary to salvation.

28] 4. Also in some others among his own followers, who wished to interpret this proposition thus: Although we require works as necessary to salvation, yet we do not teach to place trust in works. On Genesis 22. 29] Accordingly, and for the reasons now enumerated, it is justly to remain settled in our churches, namely, that the aforesaid modes of speech should not be taught, defended, or excused, but be thrown out of our churches and repudiated as false and incorrect, and as expressions which were renewed in consequence of the Interim, originated from it, and were [again] drawn into discussion in times of persecution, when there was especial need of a clear, correct confession against all sorts of corruptions and adulterations of the article of justification.

30 ] Thirdly, since it is also disputed whether good works preserve salvation, or whether they are necessary for preserving faith, righteousness, and salvation, and this again is of high and great importance,--for he that shall endure unto the end, the same shall be saved, Matthew 24:13 ; also Hebrews 3:6 . 14 : We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end,--we must also explain well and precisely how righteousness and salvation are preserved in us, lest it be lost again.

31] Above all, therefore, the false Epicurean delusion is to be earnestly censured and rejected, namely, that some imagine that faith and the righteousness and salvation which they have received can be lost through no sins or wicked deeds, not even through wilful and intentional ones, but that a Christian although he indulges his wicked lusts without fear and shame, resists the Holy Ghost, and purposely engages in sins against conscience, yet none the less retains faith, God’s grace, righteousness, and salvation.

32] Against this pernicious delusion the following true, immutable, divine threats and severe punishments and admonitions should be often repeated and impressed upon Christians who are justified by faith: 1 Corinthians 6:9 : Be not deceived: neither fornicators, nor idolaters, nor adulterers, etc., shall inherit the kingdom of God. Galatians 5:21 ; Ephesians 5:5 : They which do such things shall not inherit the kingdom of God. Romans 8:13 : If ye live after the flesh, ye shall die. Colossians 3:6 : For which thing’s sake the wrath of God cometh upon the children of disobedience.33] But when and in what way the exhortations to good works can be earnestly urged from this basis without darkening the doctrine of faith and of the article of justification, the Apology shows by an excellent model, when in Article XX, on the passage 2 Peter 1:10 : Give diligence to make your calling and election sure, it says as follows: Peter teaches why good works should be done, namely, that we may make our calling sure, that is, that we may not fall from our calling if we again sin. ’Do good works,’ he says, ’that you may persevere in your heavenly calling, that you may not fall away again, and lose the Spirit and the gifts, which come to you, not on account of works that follow, but of grace, through Christ, and are now retained by faith. But faith does not remain in those who lead a sinful life, lose the Holy Ghost, and reject repentance.’ Thus far the Apology.34] But, on the other hand, the sense is not that faith only in the beginning lays hold of righteousness and salvation, and then resigns its office to the works as though thereafter they had to sustain faith, the righteousness received, and salvation; but in order that the promise, not only of receiving, but also of retaining righteousness and salvation, may be firm and sure to us, St. Paul, Romans 5:2 , ascribes to faith not only the entrance to grace, but also that we stand in grace and boast of the future glory, that is, the beginning, middle, and end he ascribes all to faith alone. Likewise, Romans 11:20 : Because of unbelief they were broken off, and thou standest by faith. Colossians 1:22 : He will present you holy and unblamable and unreprovable in His sight, if ye continue in the faith. 1 Peter 1:5 . 9 : By the power of God we are kept through faith unto salvation. Likewise: Receiving the end of your faith, even the salvation of your souls.35] Since, then, it is manifest from God’s Word that faith is the proper and only means by which righteousness and salvation are not only received, but also preserved by God, the decree of the Council of Trent, and whatever elsewhere is set forth in the same sense, is justly to be rejected, namely, that our good works preserve salvation, or that the righteousness of faith which has been received, or even faith itself, is either entirely or in part kept and preserved by our works.

36] For although before this controversy quite a few pure teachers employed such and similar expressions in the exposition of the Holy Scriptures, in no way, however, intending thereby to confirm the above-mentioned errors of the Papists, still, since afterwards a controversy arose concerning such expressions, from which all sorts of offensive distractions [debates, offenses, and dissensions] followed, it is safest of all, according to the admonition of St. Paul, 2 Timothy 1:13 , to hold fast as well to the form of sound words as to the pure doctrine itself, whereby much unnecessary wrangling may be cut off and the Church preserved from many scandals.

37] Fourthly, as regards the proposition that good works are said to be injurious to salvation, we explain ourselves clearly as follows: If any one should wish to drag good works into the article of justification, or rest his righteousness or trust for salvation upon them, to merit God’s grace and be saved by them, to this not we say, but St. Paul himself says, and repeats it three times, Php 3:7 ff , that to such a man his works are not only useless and a hindrance, but also injurious. But this is not the fault of the good works themselves, but of the false confidence placed in the works, contrary to the express Word of God. 38] However, it by no means follows thence that we are to say simpliciter and flatly: Good works are injurious to believers for or as regards their salvation; for in believers good works are indications of salvation when they are done propter veras causas et ad veros fines (from true causes and for true ends), that is, in the sense in which God requires them of the regenerate, Php 1:20 ; for it is God’s will and express command that believers should do good works, which the Holy Ghost works in believers, and with which God is pleased for Christ’s sake, and to which He promises a glorious reward in this life and the life to come.

39] For this reason, too, this proposition is censured and rejected in our churches, because as a flat statement it is false and offensive, by which discipline and decency might be impaired, and a barbarous, dissolute, secure, Epicurean life be introduced and strengthened. For what is injurious to his salvation a person should avoid with the greatest diligence.

40 ] However, since Christians should not be deterred from good works, but should be admonished and urged thereto most diligently, this bare proposition cannot and must not be tolerated, employed, nor defended in the Church [of Christ].

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