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The Apology of the Augsburg Confession

by Philip Melanchthon

Translated by F. Bente and W. H. T. Dau

E-mail: smithre@mail.ctsfw.edu

The Apology of the Augsburg Confession

Table of Contents

INTRODUCTION

THE APOLOGY OF THE CONFESSION.

Philip Melanchthon Presents His Greeting to the Reader. Wherefore we believe that troubles and dangers for the glory of Christ and the good of the Church should be endured, and we are confident that this our fidelity to duty is approved of God, and we hope that the judgment of posterity concerning us will be more just.

For it is undeniable that many topics of Christian doctrine whose existence in the Church is of the greatest moment have been brought to view by our theologians and explained; in reference to which we are not disposed here to recount under what sort of opinions, and how dangerous, they formerly lay covered in the writings of the monks, canonists, and sophistical theologians.

We have the public testimonials of many good men, who give God thanks for this greatest blessing, namely, that concerning many necessary topics it has taught better things than are read everywhere in the books of our adversaries.

We shall commend our cause, therefore, to Christ, who some time will judge these controversies, and we beseech Him to look upon the afflicted and scattered churches, and to bring them back to godly and perpetual concord.

Part 1

The First Article of our Confession our adversaries approve, in which we declare that we believe and teach that there is one divine essence, undivided, etc., and yet, that there are three distinct persons, of the same divine essence, and coeternal, Father, Son, and Holy Ghost. This article we have always taught and defended, and we believe that it has, in Holy Scripture, sure and firm testimonies that cannot be overthrown. And we constantly affirm that those thinking otherwise are outside of the Church of Christ, and are idolaters, and insult God.

But hereafter we will show more fully that our description agrees with the usual and ancient definition. For we must first show our design in preferring to employ these words in this place. In their schools the adversaries confess that "the material," as they call it, "of original sin is concupiscence." Wherefore, in framing the definition, this should not have been passed by, especially at this time, when some are philosophizing concerning it in a manner unbecoming teachers of religion .

For some contend that original sin is not a depravity or corruption in the nature of man, but only servitude, or a condition of mortality , which those propagated from Adam bear because of the guilt of another , and without any depravity of their own. Besides, they add that no one is condemned to eternal death on account of original sin, just as those who are born of a bond-woman are slaves, and bear this condition without any natural blemish, but because of the calamity of their mother . To show that this impious opinion is displeasing to us, we made mention of "concupiscence," and, with the best intention, have termed and explained it as "diseases," that "the nature of men is born corrupt and full of faults" .

Nor, indeed, have we only made use of the term concupiscence, but we have also said that "the fear of God and faith are wanting." This we have added with the following design: The scholastic teachers also, not sufficiently understanding the definition of original sin, which they have received from the Fathers, extenuate the sin of origin. They contend concerning the fomes that it is a quality of body, and, with their usual folly, ask whether this quality be derived from the contagion of the apple or from the breath of the serpent, and whether it be increased by remedies. With such questions they have suppressed the main point. Therefore, when they speak of the sin of origin, they do not mention the more serious faults of human nature, to wit, ignorance of God, contempt for God, being destitute of fear and confidence in God, hatred of God's judgment, flight from God when He judges, anger toward God, despair of grace, putting one's trust in present things , etc. These diseases, which are in the highest degree contrary to the Law of God, the scholastics do not notice; yea, to human nature they meanwhile ascribe unimpaired strength for loving God above all things, and for fulfilling God's commandments according to the substance of the acts; nor do they see that they are saying things that are contradictory to one another. For what else is the being able in one's own strength to love God above all things, and to fulfil His commandments, than to have original righteousness ? But if human nature have such strength as to be able of itself to love God above all things, as the scholastics confidently affirm, what will original sin be? For what will there be need of the grace of Christ if we can be justified by our own righteousness ? For what will there be need of the Holy Ghost if human strength can by itself love God above all things, and fulfil God's commandments? Who does not see what preposterous thoughts our adversaries entertain? The lighter diseases in the nature of man they acknowledge, the more severe they do not acknowledge; and yet of these, Scripture everywhere admonishes us, and the prophets constantly complain , namely, of carnal security, of the contempt of God, of hatred toward God, and of similar faults born with us. But after the scholastics mingled with Christian doctrine philosophy concerning the perfection of nature , and ascribed to the free will and the acts springing therefrom more than was sufficient, and taught that men are justified before God by philosophic or civil righteousness , they could not see the inner uncleanness of the nature of men. For this cannot be judged except from the Word of God, of which the scholastics, in their discussions, do not frequently treat.

These were the reasons why, in the description of original sin, we made mention of concupiscence also, and denied to man's natural strength the fear of God and trust in Him. For we wished to indicate that original sin contains also these diseases, namely, ignorance of God, contempt for God, the being destitute of the fear of God and trust in Him, inability to love God. These are the chief faults of human nature, conflicting especially with the first table of the Decalog.

Neither have we said anything new. The ancient definition understood aright expresses precisely the same thing when it says: "Original sin is the absence of original righteousness" . But what is righteousness? Here the scholastics wrangle about dialectic questions, they do not explain what original righteousness is. Now, in the Scriptures, righteousness comprises not only the second table of the Decalog , but the first also, which teaches concerning the fear of God, concerning faith, concerning the love of God. Therefore original righteousness was to embrace not only an even temperament of the bodily qualities , but also these gifts, namely, a quite certain knowledge of God, fear of God, confidence in God, or certainly the rectitude and power to yield these affections . And Scripture testifies to this, when it says, Gen. 1, 27, that man was fashioned in the image and likeness of God. What else is this than that there were embodied in man such wisdom and righteousness as apprehended God, and in which God was reflected, i.e., to man there were given the gifts of the knowledge of God, the fear of God, confidence in God, and the like? For thus Irenaeus and Ambrose interpret the likeness to God, the latter of whom not only says many things to this effect, but especially declares: That soul is not, therefore, in the image of God, in which God is not at all times. And Paul shows in the Epistles to the Ephesians, 5, 9, and Colossians, 3,10, that the image of God is the knowledge of God, righteousness, and truth. Nor does Longobard fear to say that original righteousness is the very likeness to God which God implanted in man. We recount the opinions of the ancients, which in no way interfere with Augustine's interpretation of the image.

Therefore the ancient definition, when it says that sin is the lack of righteousness, not only denies obedience with respect to man's lower powers , but also denies the knowledge of God, confidence in God, the fear and love of God, or certainly the power to produce these affections . For even the theologians themselves teach in their schools that these are not produced without certain gifts and the aid of grace. In order that the matter may be understood, we term these very gifts the knowledge of God, and fear and confidence in God. From these facts it appears that the ancient definition says precisely the same thing that we say, denying fear and confidence toward God, to wit, not only the acts, but also the gifts and power to produce these acts .

Of the same import is the definition which occurs in the writings of Augustine, who is accustomed to define original sin as concupiscence . For he means that when righteousness had been lost, concupiscence came in its place. For inasmuch as diseased nature cannot fear and love God and believe God, it seeks and loves carnal things. God's judgment it either contemns when at ease, or hates, when thoroughly terrified. Thus Augustine includes both the defect and the vicious habit which has come in its place. Nor indeed is concupiscence only a corruption of the qualities of the body, but also, in the higher powers, a vicious turning to carnal things. Nor do those persons see what they say who ascribe to man at the same time concupiscence that is not entirely destroyed by the Holy Ghost, and love to God above all things.

We, therefore, have been right in expressing, in our description of original sin, both namely, these defects: the not being able to believe God, the not being able to fear and love God; and, likewise: the having concupiscence, which seeks carnal things contrary to God's Word, i.e., seeks not only the pleasure of the body, but also carnal wisdom and righteousness, and, contemning God, trusts in these as god things. Nor only the ancients , but also the more recent , at least the wiser ones among them, teach that original sin is at the same time truly these namely, the defects which I have recounted and concupiscence. For Thomas says thus: Original sin comprehends the loss of original righteousness, and with this an inordinate disposition of the parts of the soul; whence it is not pure loss, but a corrupt habit . And Bonaventura: When the question is asked, What is original sin? The correct answer is, that it is immoderate concupiscence. The correct answer is also, that it is want of the righteousness that is due. And in one of these replies the other is included. The same is the opinion of Hugo, when he says that original sin is ignorance in the mind and concupiscence in the flesh. For he thereby indicates that when we are born, we bring with us ignorance of God unbelief, distrust, contempt, and hatred of God. For when he mentions ignorance, he includes these. And these opinions also agree with Scripture. For Paul sometimes expressly calls it a defect , as 1 Cor. 2, 14: The natural man receiveth not the things of the Spirit of God. In another place, Rom. 7, 5, he calls it concupiscence working in our members to bring forth fruit unto death. We could cite more passages relating to both parts, but in regard to a manifest fact there is no need of testimonies. And the intelligent reader will readily be able to decide that to be without the fear of God and without faith are more than actual guilt. For they are abiding defects in our unrenewed nature.

In reference to original sin we therefore hold nothing differing either from Scripture or from the Church catholic, but cleanse from corruptions and restore to light most important declarations of Scripture and of the Fathers, that had been covered over by the sophistical controversies of modern theologians. For it is manifest from the subject itself that modern theologians have not noticed what the Fathers meant when they spake of defect . But the knowledge of original sin is necessary. For the magnitude of the grace of Christ cannot be understood , unless our diseases be recognized. The entire righteousness of man is mere hypocrisy before God, unless we acknowledge that our heart is naturally destitute of love, fear, and confidence in God . For this reason the prophet Jeremiah, 31, 19, says: After that I was instructed, I smote upon my thigh. Likewise Ps. 116, 11: I said in my haste, All men are liars, i.e., not thinking aright concerning God.

But they contend that concupiscence is a penalty, and not a sin . Luther maintains that it is a sin. It has been said above that Augustine defines original sin as concupiscence. If there be anything disadvantageous in this opinion, let them quarrel with Augustine. Besides Paul says, Rom. 7, 7. 23: I had not known lust , except the Law had said, Thou shalt not covet. Likewise: I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. These testimonies can be overthrown by no sophistry. For they clearly call concupiscence sin, which, nevertheless, is not imputed to those who are in Christ although by nature it is a matter worthy of death where it is not forgiven. Thus, beyond all controversy, the Fathers believe. For Augustine, in a long discussion refutes the opinion of those who thought that concupiscence in man is not a fault but an adiaphoron, as color of the body or ill health is said to be an adiaphoron .

But if the adversaries will contend that the fomes is an adiaphoron, not only many passages of Scripture but simply the entire Church will contradict them. For who ever dared to say that these matters, even though perfect agreement could not be attained, were adiaphora, namely, to doubt concerning God's wrath,: concerning God's grace, concerning God's Word, to be angry at the judgments of God, to be provoked because God does not at once deliver one from afflictions, to murmur because the wicked enjoy a better fortune than the good, to be urged on by wrath, lust, the desire for glory, wealth, etc.? And yet godly men acknowledge these in themselves, as appears in the Psalms and the prophets. But in the schools they transferred hither from philosophy notions entirely different, that, because of passions, we are neither good nor evil, we are neither deserving of praise nor blame. Likewise, that nothing is sin, unless it be voluntary . These notions were expressed among philosophers with respect to civil righteousness, and not with respect to God's judgment. With no greater prudence they add also other notions, such as, that nature is not evil. In its proper place we do not censure this; but it is not right to twist it into an extenuation of original sin. And, nevertheless, these notions are read in the works of scholastics, who inappropriately mingle philosophy or civil doctrine concerning ethics with the Gospel. Nor were these matters only disputed in the schools, but, as is usually the case, were carried from the schools to the people. And these persuasions prevailed, and nourished confidence in human strength, and suppressed the knowledge of Christ's grace. Therefore, Luther wishing to declare the magnitude of original sin and of human infirmity , taught that these remnants of original sin are not, by their own nature, adiaphora in man, but that, for their non-imputation, they need the grace of Christ and, likewise for their mortification, the Holy Ghost.

Although the scholastics extenuate both sin and punishment when they teach that man by his own strength, can fulfil the commandments of God; in Genesis the punishment, imposed on account of original sin, is described otherwise. For there human nature is subjected not only to death and other bodily evils, but also to the kingdom of the devil. For there, Gen. 3, 16, this fearful sentence is proclaimed: I will put enmity between thee and the woman, and between thy seed and her seed. The defects and the concupiscence are punishments and sins. Death and other bodily evils and the dominion of the devil, are properly punishments. For human nature has been delivered into slavery, and is held captive by the devil, who infatuates it with wicked opinions and errors, and impels it to sins of every kind. But just as the devil cannot be conquered except by the aid of Christ, so by our own strength we cannot free ourselves from this slavery. Even the history of the world shows how great is the power of the devil's kingdom. The world is full of blasphemies against God and of wicked opinions, and the devil keeps entangled in these bands those who are wise and righteous in the sight of the world. In other persons grosser vices manifest themselves. But since Christ was given to us to remove both these sins and these punishments, and to destroy the kingdom of the devil, sin and death, it will not be possible to recognize the benefits of Christ unless we understand our evils. For this reason our preachers have diligently taught concerning these subjects, and have delivered nothing that is new but have set forth Holy Scripture and the judgments of the holy Fathers.

We think that this will satisfy His Imperial Majesty concerning the puerile and trivial sophistry with which the adversaries have perverted our article. For we know that we believe aright and in harmony with the Church catholic of Christ. But if the adversaries will renew this controversy, there will be no want among us of those who will reply and defend the truth. For in this case our adversaries, to a great extent, do not understand what they say. They often speak what is contradictory, and neither explain correctly and logically that which is essential to original sin, nor what they call defects. But we have been unwilling at this place to examine their contests with any very great subtlety. We have thought it worth while only to recite, in customary and well-known words, the belief of the holy Fathers, which we also follow.

PART 2

The Third Article the adversaries approve, in which we confess that there are in Christ two natures, namely, a human nature, assumed by the Word into the unity of His person; and that the same Christ suffered and died to reconcile the Father to us; and that He was raised again to reign, and to justify and sanctify believers, etc., according to the Apostles' Creed and the Nicene Creed.

In the Fourth, Fifth, Sixth, and, below, in the Twentieth Article, they condemn us, for teaching that men obtain remission of sins, not because of their own merits, but freely for Christ's sake, through faith in Christ. For they condemn us both for denying that men obtain remission of sins because of their own merits, and for affirming that, through faith, men obtain remission of sins, and through faith in Christ are justified. But since in this controversy the chief topic of Christian doctrine is treated, which, understood aright, illumines and amplifies the honor of Christ , and brings necessary and most abundant consolation to devout consciences, we ask His Imperial Majesty to hear us with forbearance in regard to matters of such importance. For since the adversaries understand neither what the remission of sins, nor what faith, nor what grace, nor what righteousness is, they sadly corrupt this topic, and obscure the glory and benefits of Christ and rob devout consciences of the consolations offered in Christ. But that we may strengthen the position of our Confession, and also remove the charges which the adversaries advance against us, certain things are to be premised in the beginning, in order that the sources of both kinds of doctrine, i. e., both that of our adversaries and our own, may be known.

All Scripture ought to be distributed into these two principal topics, the Law and the promises. For in some places it presents the Law, and in others the promise concerning Christ, namely, either when it promises that Christ will come, and offers, for His sake, the remission of sins justification, and life eternal, or when, in the Gospel , Christ Himself, since He has appeared, promises the remission of sins, justification, and life eternal. Moreover, in this discussion, by Law we designate the Ten Commandments, wherever they are read in the Scriptures. Of the ceremonies and judicial laws of Moses we say nothing at present.

Of these two parts the adversaries select the Law, because human reason naturally understands, in some way, the Law ; and by the Law they seek the remission of sins and justification. Now, the Decalog requires not only outward civil works, which reason can in some way produce, but it also requires other things placed far above reason, namely, truly to fear God, truly to love God, truly to call upon God, truly to be convinced that God hears us, and to expect the aid of God in death and in all afflictions; finally, it requires obedience to God, in death and all afflictions, so that we may not flee from these, or refuse them when God imposes them.

Here the scholastics, having followed the philosophers, teach only a righteousness of reason, namely, civil works, and fabricate besides that without the Holy Ghost reason can love God above all things. For, as long as the human mind is at ease, and does not feel the wrath or judgment of God, it can imagine that it wishes to love God, that it wishes to do good for God's sake. In this manner they teach that men merit the remission of sins by doing what is in them, i.e., if reason, grieving over sin, elicit an act of love to God, or for God's sake be active in that which is good. And because this opinion naturally flatters men, it has brought forth and multiplied in the Church many services, monastic vows, abuses of the mass; and, with this opinion the one has, in the course of time, devised this act of worship and observances, the other that. And in order that they might nourish and increase confidence in such works, they have affirmed that God necessarily gives grace to one thus working, by the necessity not of constraint, but of immutability .

In this opinion there are many great and pernicious errors, which it would be tedious to enumerate. Let the discreet reader think only of this: If this be Christian righteousness, what difference is there between philosophy and the doctrine of Christ? If we merit the remission of sins by these elicit acts , of what benefit is Christ? If we can be justified by reason and the works of reason, wherefore is there need of Christ or regeneration ? And from these opinions the matter has now come to such a pass that many ridicule us because we teach that an other than the philosophic righteousness must be sought after. We have heard that some, after setting aside the Gospel, have, instead of a sermon, explained the ethics of Aristotle. Nor did such men err if those things are true which the adversaries defend . For Aristotle wrote concerning civil morals so learnedly that nothing further concerning this need be demanded. We see books extant in which certain sayings of Christ are compared with the sayings of Socrates, Zeno, and others, as though Christ had come for the purpose of delivering certain laws through which we might merit the remission of sins, as though we did not receive this gratuitously, because of His merits. Therefore, if we here receive the doctrine of the adversaries, that by the works of reason we merit the remission of sins and justification, there will be no difference between philosophic, or certainly pharisaic, and Christian righteousness.

Thus the adversaries teach nothing but the righteousness of reason, or certainly of the Law, upon which they look just as the Jews upon the veiled face of Moses, and, in secure hypocrites who think that they satisfy the Law, they excite presumption and empty confidence in works and contempt of the grace of Christ. On the contrary, they drive timid consciences to despair, which, laboring with doubt, never can experience what faith is, and how efficacious it is; thus, at last they utterly despair.

Now, we think concerning the righteousness of reason thus, namely, that God requires it, and that, because of God's commandment, the honorable works which the Decalog commands must necessarily be performed, according to the passage Gal. 3, 24: The Law was our schoolmaster; likewise 1 Tim. 1, 9: The Law is made for the ungodly. For God wishes those who are carnal to be restrained by civil discipline, and to maintain this, He has given laws, letters, doctrine, magistrates, penalties. And this righteousness reason, by its own strength, can, to a certain extent, work, although it is often overcome by natural weakness, and by the devil impelling it to manifest crimes. Now, although we cheerfully assign this righteousness of reason the praises that are due it , yet it ought not to be praised with reproach to Christ.

For it is false that we merit the remission of sins by our works.

False also is this, that men are accounted righteous before God because of the righteousness of reason .

False also is this that reason, by its own strength, is able to love God above all things, and to fulfil God's Law, namely, truly to fear God to be truly confident that God hears prayer, to be willing to obey God in death and other dispensations of God, not to covet what belongs to others, etc.; although reason can work civil works.

Lastly, it was very foolish for the adversaries to write that men who are under eternal wrath merit the remission of sins by an act of love, which springs from their mind, since it is impossible to love God, unless the remission of sins be apprehended first by faith. For the heart, truly feeling that God is angry, cannot love God, unless He be shown to have been reconciled. As long as He terrifies us, and seems to cast us into eternal death, human nature is not able to take courage, so as to love a wrathful, judging, and punishing God . It is easy for idle men to feign such dreams concerning love as, that a person guilty of mortal sin can love God above all things, because they do not feel what the wrath or judgment of God is. But in agony of conscience and in conflicts conscience experiences the emptiness of these philosophical speculations. Paul says, Rom. 4,15: The Law worketh wrath. He does not say that by the Law men merit the remission of sins. For the Law always accuses and terrifies consciences. Therefore it does not justify, because conscience terrified by the Law flees from the judgment of God. Therefore they err who trust that by the Law, by their own works, they merit the remission of sins. It is sufficient for us to have said these things concerning the righteousness of reason or of the Law, which the adversaries teach. For after a while, when we will declare our belief concerning the righteousness of faith, the subject itself will compel us to adduce more testimonies, which also will be of service in overthrowing the errors of the adversaries which we have thus far reviewed.

Because, therefore, men by their own strength cannot fulfil the Law of God, and all are under sin, and subject to eternal wrath and death, on this account we cannot be freed by the Law from sin and be justified but the promise of the remission of sins and of justification has been given us for Christ's sake, who was given for us in order that He might make satisfaction for the sins of the world, and has been appointed as the Mediator and Propitiator. And this promise has not the condition of our merits , but freely offers the remission of sins and justification, as Paul says, Rom. 11, 6: If it be of works, then is it no more grace. And in another place, Rom. 3, 21: The righteousness of God without the Law is manifested, i.e., the remission of sins is freely offered. Nor does reconciliation depend upon our merits. Because, if the remission of sins were to depend upon our merits, and reconciliation were from the Law, it would be useless. For, as we do not fulfil the Law, it would also follow that we would never obtain the promise of reconciliation. Thus Paul reasons, Rom. 4, 14: For if they which are of the Law be heirs, faith is made void, and the promise made of none effect. For if the promise would require the condition of our merits and the Law, which we never fulfil, it would follow that the promise would be useless.

But since justification is obtained through the free promise, it follows that we cannot justify ourselves. Otherwise, wherefore would there be need to promise? For since the promise cannot be received except by faith, the Gospel, which is properly the promise of the remission of sins and of justification for Christ's sake, proclaims the righteousness of faith in Christ, which the Law does not teach. Nor is this the righteousness of the Law. For the Law requires of us our works and our perfection. But the Gospel freely offers, for Christ's sake, to us, who have been vanquished by sin and death, reconciliation, which is received, not by works, but by faith alone. This faith brings to God not confidence in one's own merits, but only confidence in the promise, or the mercy promised in Christ. This special faith, therefore, by which an individual believes that for Christ's sake his sins are remitted him, and that for Christ's sake God is reconciled and propitious, obtains remission of sins and justifies us. And because in repentance, i.e. in terrors, it comforts and encourages hearts it regenerates us, and brings the Holy Ghost that then we may be able to fulfil God's Law, namely, to love God, truly to fear God, truly to be confident that God hears prayer, and to obey God in all afflictions; it mortifies concupiscence, etc. Thus, because faith, which freely receives the remission of sins, sets Christ, the Mediator and Propitiator, against God's wrath, it does not present our merits or our love . This faith is the true knowledge of Christ, and avails itself of the benefits of Christ, and regenerates hearts, and precedes the fulfilling of the Law. And of this faith not a syllable exists in the doctrine of our adversaries. Hence we find fault with the adversaries, equally because they teach only the righteousness of the Law and because they do not teach the righteousness of the Gospel, which proclaims the righteousness of faith in Christ.

Part 3

The adversaries feign that faith is only a knowledge of the history, and therefore teach that it can coexist with mortal sin. Hence they say nothing concerning faith, by which Paul so frequently says that men are justified, because those who are accounted righteous before God do not live in mortal sin. But that faith which justifies is not merely a knowledge of history, but it is to assent to the promise of God, in which for Christ's sake, the remission of sins and justification are freely offered. And that no one may suppose that it is mere knowledge we will add further: it is to wish and to receive the offered promise of the remission of sins and of justification.

Now, that faith signifies, not only a knowledge of the history, but such faith as assents to the promise, Paul plainly testifies when he says, Rom. 4, 16: Therefore it is of faith, to the end the promise might be sure. For he judges that the promise cannot be received unless by faith. Wherefore he puts them together as things that belong to one another, and connects promise and faith. Although it will be easy to decide what faith is if we consider the Creed where this article certainly stands: The forgiveness of sins. Therefore it is not enough to believe that Christ was born, suffered, was raised again, unless we add also this article, which is the purpose of the history: The forgiveness of sins. To this article the rest must be referred, namely, that for Christ's sake, and not for the sake of our merits, forgiveness of sins is given us. For what need was there that Christ was given for our sins if for our sins our merits can make satisfaction?

As often, therefore, as we speak of justifying faith, we must keep in mind that these three objects concur: the promise, and that, too, gratuitous, and the merits of Christ, as the price and propitiation. The promise is received by faith; the "gratuitous" excludes our merits, and signifies that the benefit is offered only through mercy; the merits of Christ are the price, because there must be a certain propitiation for our sins. Scripture frequently implores mercy, and the holy Fathers often say that we are saved by mercy. As often, therefore, as mention is made of mercy, we must keep in mind that faith is there required, which receives the promise of mercy. And, again, as often as we speak of faith, we wish an object to be understood, namely, the promised mercy. For faith justifies and saves, not on the ground that it is a work in itself worthy, but only because it receives the promised mercy.

Part 4

But since we speak of such faith as is not an idle thought, but of that which liberates from death and produces a new life in hearts and is the work of the Holy Ghost; this does not coexist with mortal sin , but as long as it is present, produces good fruits as we will say after a while. For concerning the conversion of the wicked, or concerning the mode of regeneration, what can be said that is more simple and more clear? Let them, from so great an array of writers, adduce a single commentary upon the Sententiae that speaks of the mode of regeneration. When they speak of the habit of love, they imagine that men merit it through works and they do not teach that it is received through the Word, precisely as also the Anabaptists teach at this time. But God cannot be treated with, God cannot be apprehended, except through the Word. Accordingly, justification occurs through the Word, just as Paul says, Rom. 1, 16: The Gospel is the power of God unto salvation to every one that believeth. Likewise 10, 17: Faith cometh by hearing. And proof can be derived even from this that faith justifies, because, if justification occurs only through the Word, and the Word is apprehended only by faith, it follows that faith justifies. But there are other and more important reasons. We have said these things thus far in order that we might show the mode of regeneration, and that the nature of faith , concerning which we speak, might be understood.

Now we will show that faith justifies. Here, in the first place readers must be admonished of this, that just as it is necessary to maintain this sentence: Christ is Mediator, so is it necessary to defend that faith justifies, . For how will Christ be Mediator if in justification we do not use Him as Mediator; if we do not hold that for His sake we are accounted righteous? But to believe is to trust in the merits of Christ, that for His sake God certainly wishes to be reconciled with us. Likewise, just as we ought to maintain that, apart from the Law, the promise of Christ is necessary, so also is it needful to maintain that faith justifies. For the Law cannot be performed unless the Holy Ghost be first received. It is, therefore, needful to maintain that the promise of Christ is necessary. But this cannot be received except by faith. Therefore, those who deny that faith justifies, teach nothing but the Law, both Christ and the Gospel being set aside.

The particle alone offends some, although even Paul says, Rom. 3, 28: We conclude that a man is justified by faith, without the deeds of the Law. Again, Eph. 2, 8: It is the gift of God; not of works, lest any man should boast. Again, Rom. 3, 24: Being justified freely. If the exclusive alone displeases, let them remove from Paul also the exclusives freely, not of works, it is the gift, etc. For these also are exclusives. It is, however, the opinion of merit that we exclude. We do not exclude the Word or Sacraments, as the adversaries falsely charge us. For we have said above that faith is conceived from the Word, and we honor the ministry of the Word in the highest degree. Love also and works must follow faith. Wherefore, they are not excluded so as not to follow, but confidence in the merit of love or of works is excluded in justification. And this we will clearly show.

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