Locus 8 — Grace and Justification
understanding the law of God, which is a voice con demning sin in man's nature and showing God's wrath against sin and arousing true terrors. when our contrition and love are sufficient, our mind will be driven to despair. Thus, in order that our mind might have certain and firm comfort, the blessing of God does not depend upon the condition of our wor thiness but only on the mercy promised for the sake of Christ. And when God forgives sins, at the same time
He gives us the Holy Spirit, who begins new powers in the godly, as it says in Gal. 3:22: .. that we might receive the promise of the Spirit through faith."
When the Gospel speaks of this understanding of the Law and the knowledge of sin, many people who are puffed up with their own wisdom think that these are Stoic exaggerations for which we have no need.
Since discipline in itself is a sufficiently difficult matter, they contend that nothing further is required and that this degree of diligence merits the remission of sins and is righteousness before God. Origen and the monks have badly distorted Paul in order to favor these human notions. Therefore we must learn the true mean ing of Paul from Paul himself and from the consensus of the rest of the prophetic and apostolic Scripture, and not from human opinions.
These points are not complicated and are clearly understood by godly minds in the church that are ac quainted with spiritual exercises, anxieties, comforts, and prayer. Therefore we must now bring forward some passages from Scripture, but the terminology must first be carefully explained.
We have spoken previously regarding sin and the Law, but now we shall speak of some other matters, such as the words "justification," "faith," and "grace."
Second. After we have given this caution re garding discipline, we must now turn to the matter itself.
The message of the church is the same from the be ginning, after it was received by Adam, down to the end of time. The ministry of preaching repentance was in stituted immediately in Paradise [Gen. 3:15], and the promise of the coming Liberator was given, which our first parents understood they had received. This prom ise was gradually more fully revealed, down to the preaching of Christ, who also Himself performed this ministry. To the apostles He committed the same min istry, saying: "Preach repentance and remission of sins in My name" [Luke 24:47].
"Justification" means the remission of sins, rec onciliation, or the acceptance of a person unto eternal life. To the Hebrews "to justify" is a forensic term, as if I were to say that the Roman people "justified" Scipio when he was accused by the tribunes, that is, they absolved him or pronounced him to be a righteous man.
Therefore Paul took the term "justify" from the usage of the Hebrew word to indicate remission of sins, rec onciliation, or acceptance. All educated people under stand that this is the thrust of the Hebrew expression, and examples are encountered frequently.
Thus in the church the preaching of repentance must always sound forth. It is the voice of the Law through which God condemns our sins, both outward and inward, which are that we do not fear, do not love
God, do not trust in God. The voice of the Gospel also is sounded, accusing the world because it does not listen to the Son of God, is not moved by His suffering and resurrection, etc. Therefore Christ says: "The Holy
Spirit will convict the world of sin because they do not believe," John 16:8-9. Cf. Rom. 1:18: "The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men" [KJV].
Although, as we have said above, when God re mits sins He at the same time gives the Holy Spirit, who begins new powers within us, yet the terrified mind first seeks the remission of sins and reconciliation.
About this it is troubled; about this it struggles in true terrors. It makes no argument over which powers are infused; even if these accompany reconciliation, yet we must never reach the conclusion that our worthiness or purity are the cause for the remission of our sins.
For this reason we must strongly stress the term "freely."
Thus Adam (or David), upon hearing the voice of God accusing, since his mind was not hard or stub born, grew terrified and acknowledged that God was really angry against sin and would punish sin. These terrors are often described in the Psalms (cf. Ps. 38:3).
Indeed, just as the Law declares this anger to the hu man race, so all calamities of mankind are in a sense the voice of the Law admonishing us regarding the wrath of God and calling all to repentance.
The Word Faith We must carefully consider the term "faith" and see what Paul is doing when he says that we are not justified by our works but by faith in Christ. This is new language to Roman ears, and we must at the very be ginning seek the genuine and simple interpretation of it. To be justified by works means to obtain forgiveness of sins and to be righteous or accepted before God by reason of our own virtues or deeds. On the other hand, to be justified by faith in Christ means to obtain remis sion of sins, to be counted as righteous, that is, ac cepted by God, not because of our own virtues but for the sake of the Mediator, the Son of God. When we understand this word this way, then we can see how this proposition that we are justified by faith, which is the voice of the Gospel, is used by Paul in opposition
Third. When the mind of man becomes terrified by this voice condemning sin, it hears the promise given in the Gospel and determines that its sins are freely remitted for the sake of Christ through mercy, not be cause of contrition or love or any other works. In this way, when the mind raises itself up by faith, remission of sins and reconciliation are given. For if the judgment must be made that we will have remission of sins only
to the other concept, which is the voice of human rea son or the Law, that we are justified by works. As the Baptist cries, "Behold the Lamb of God who takes away the sin of the world," John 1:29, so Paul wants to pres ent this doctrine to us, and he teaches that remission of sins and reconciliation are given to us for the sake of the Son of God and not for the sake of our virtues. trust that his sins are forgiven him, the words, "I believe in the forgiveness of sins" are useless.
I have been speaking in regard to the under standing of the proposition: "We are justified by faith," and now I will add testimonies to show that faith in the doctrine of the Gospel means trust in the mercy prom ised for the sake of Christ. Some argue about the word
"faith" (pistis) and will allow no other understanding than that it is a statement of doctrine, a profession of a creed, as when we popularly say that the Nicene faith is our doctrine or collection of dogmas. But it is evident that to the Greeks the word "believe" (pisteud) has several different meanings. And there is no doubt that the Hebrew uses interchangeably the words which mean to believe and to trust, as we see in Ps. 2:12:
"Blessed are all those who put their trust in Him." Here the Hebrew has the word chasah. When Paul [Rom.
9:33] cites Is. 28:16, "He that believes shall not be confounded," the word in Hebrew is aman. The same word, which means "believe," is often used with the meaning of "trust" in the Hebrew, as in Dan. 6:23:
. because he trusted in His God." In Ps. 78:22 two syn onymous words are used together: "Because they did not believe [aman ] in God or trust [batach ] in His sal vation." There are also clear statements in the words of Christ: "O woman, great is your faith," Matt. 15:28; and again: "Your faith has made you whole," Matt. 9:22.
Thus, when he says that we are justified by faith, he wants you to behold the Son of God sitting at the right hand of the Father as the Mediator who intercedes for us, and to understand that your sins are forgiven you because you are considered or pronounced just, that is, accepted, for the sake of His own Son, who was the Sacrifice. Therefore, in order that the word "faith" may point to this Mediator and apply to us, "faith" refers not only to historical knowledge but also to trust (fi ducia ) in the mercy promised for the sake of (he Son of God.
Thus, this statement that we are righteous by faith must always be understood as correlative, that is, con nected with being righteous by trusting that we have been received by mercy for the sake of Christ, and not because of our virtues. This mercy is laid hold on by faith or trust. Paul says this in order that he may present to us this Mediator and Lamb, take away from us our glorying in our own righteousness, and testify that we have been received by God for the sake of this
Propitiator.
In these and similar passages it is evident that by the term "faith" (tides) is meant "trust" (fiducia).
There is no doubt that this is Paul's thinking, and it is absolutely clear in the church that his opinion is correct and true. All the saints confess that even if they have new virtues, yet they do not receive remission of There is no doubt that Paul follows the Hebrew usage. There are also countless examples among the Greeks where the word pisteub (believe) simply means to trust in something, as it occurs in the popular verse of Phocylides: "Do not put your trust (pisteue, credas) in the people, for the multitude is deceitful." sin or reconciliation because of them but only for the sake of the Son of God, the Propitiator. Therefore we must understand the statement, "By faith we have re mission," to mean that by this trust we are received for the sake of God's Son.
In his fourth Philippic, Demosthenes says, "But if he puts his trust (pisteuei) in the goodwill of his allies, he also builds up his armaments." And in his Contra
Androtionem he says, "Put your confidence in yourself"
(sautd pisteueis). And in Plutarch, when Solon is asked in what he would put his trust when daring to oppose
Pisistratus, and he replies that [he trusts in] growing old, here the word for "trust" is tini pisteubn. It is not hard to pile up a large heap of testimonies.
But there are those who reply to this discussion that it is absolutely ridiculous and meaningless to say that "having been justified by faith we have peace with God," Rom. 5:1. They do not understand what it is to have a struggle of conscience with fears and doubts, when one is anxious about the remission of his sins; and they do not know the tremblings which take place
Let us therefore retain the force of the word pis teud (to believe) and understand that it means both to assent to something and to put trust in something. The Greeks were very wide-ranging in their use of the word pistis (faith). But we should understand that in the church it means a firm assent and also confidence or trust, which is also called pepoithesis (a persuasion or belief). This definition of faith is a true one: Faith (tides) is assenting to the entire Word of God as it is given to us, particularly to the free promise of reconciliation given for the sake of Christ the Mediator, and it is trust
(fiducia) in the mercy of God promised for the sake of Christ the Mediator. For trust is an action of the will which of necessity responds to the assent, or an action in true repentance. If they would consider these things they would know that terrified hearts seek consolation outside themselves, and this consolation is the trust with which the will rests in the promise of mercy given for the sake of the Mediator. Faith embraces both trust in the mercy of God and knowledge of the historical events, that is, it looks to Christ, of whom it is necessary to know that He is the Son of the eternal God, crucified for us, raised again, etc. The historical facts must be applied to the promise or the effect of His work, as it is set forth in this article, namely: "I believe in the for giveness of sins." Again this article warns that faith must be understood as trust. For to him who does not
by which the will rests in Christ. When this takes place, it is illuminated by the Holy Spirit and by new light, as shall be described later. satisfy the Law." But Paul says that the promise is free, so that it might be firm for the believer. Therefore he wants us to assent to the promise. This assent is really this trust which lays hold on the promise. This expla nation is unassailable.
It is common to use the word pistis (faith) for a firm assent, the opposite of an uncertain opinion. Plato says that human beings do not have a steadfast or stable assent (pistis) to the idea of the good. For al though people understand the right, yet because of the stubbornness of their heart and their corrupted desire, their assent is minimized.
[I.] Further, we must consider the power of the Gospel promise, for if there is no need for assent, then the promise is an absolutely useless noise. However, it has been given in order that we should assent to it; and so that we can assent to it, it is free. Likewise, why does John say: "He who does not believe God has made Him a liar" [1 John 5:10]? And Paul says: "Abra ham did not waver in distrust, but with firm faith and giving glory to God he was sure..." [Rom. 4:20]. These passages clearly show that it is required that we assent to the promise. Finally, why does this word ring out in the church: "For the sake of the Son of God your sins are remitted to you," if you say that assent is not re quired? What else is this than, as John says, calling
God a liar?
Similar in meaning is the word "trust" (fiducia ), as we see in the verse from Theognis: "I lost my prop erty because of my trust (pistis), and I saved it by my distrust (apistia)." And in Hesiod both trust and distrust are deadly. But there are other meanings, the most important of which is that pistis is the equivalent of fidelity, that is, it is a term to describe the virtue of keeping a treaty. Where this meaning has a place in the sacred writings it must be diligently considered. For in judging ecclesiastical controversies where we are seeking the correct meaning of the words in a certain passage, we must look at the parallel meanings. The study of languages is important for this purpose.
II. Rom. 5:1: "Justified by faith, we have peace ..." But the historical knowledge of this matter does not bring peace; indeed, it only increases our trembling and hopelessness, as is the case with the devils [James
2:19]. For what could be a more terrible sign of the wrath of God than that He could not be satisfied with any sacrifice except the death of His own Son? The devils see that they have-been rejected; they know that the Son of God has been made their judge and they will suffer eternal punishments. And men in true terrors see not only the many other signs of God's wrath against sin, such as death and other incalculable ca lamities, but they see also this sign, that God cannot be placated except through His Son. The historical knowledge of this only increases our anxieties, if our faith is not a trust and confidence that applies this bless ing to us—if it is not established that the Son of God suffered in order that there might be forgiveness for you, even though you have been undeserving, etc. This trust comforts the terrified mind and brings it peace.
As I have said, the word pistis often means "fi delity" or "faithfulness," as in the verse of Sophocles:
"Faithfulness (pistis) dies and unfaithfulness (apistia ) germinates," or "faithfulness perishes." It is used in this way often in other places, as in Polybius, Bk. 2: "They distinguished themselves by their faithfulness (pistis) in keeping the treaty," or, to say the same thing, by the "faith," that is, the reputation attributed to them, that they were faithful, just, and men of goodwill in keeping the treaty. There are many derived meanings from this, which do not pertain to Paul's point. Polybius said,
"They gave themselves into the faithfulness (pistin) of the Romans," that is, into the assurance that the Ro mans would keep the treaty and would exercise mod eration and kindness. Likewise, "to give faith" (dounai pisteis) means "to promise fidelity." In the orators and Aristotle pisteis refers to proofs, arguments, and tes timonies. But these do not relate to the argument Paul is making.
III. The explanation of many other passages is similar—for example: "The just shall live by faith" [Hab.
2:4], It is certain that no one shall live merely by his torical knowledge of this fact, for this only increases torment. Nor shall anyone live by knowledge of the Law:
"If you have sufficient virtues, you will please God."
Thus it is necessary that faith be understood as that which assures us that God is favorable toward us and as that which rests in the promises of mercy. We must understand the following passage in the same way:
"Everyone who believes in Him will not be put to shame" [Rom. 9:33], Likewise Ps. 2:12: "Kiss the Son.... Blessed are all they that put their trust in Him"
[KJV], Here the Hebrew word has the very appropriate meaning of "to confide, to trust."
Sad to say, the church almost, as it says in the Greek verse, learned to speak the native tongue among barbarians. The monks overturned the true meanings of the word and thought up a new kind of doctrine. For this reason godly people must go back to the prophets and the apostles and again learn the proper language of the church and restore it. That Paul wants trust in the mercy of God to be understood by the word "faith" is clear from the passages we shall discuss. In Rom.
4:16 the promise is related to faith in a correlative sense: "It is freely by faith, that... the promise might be sure." Here Paul clearly asserts that we should give assent to the promise; and in order that we might be able to assent, he says that it is free, for if the condition of fulfilling the Law were added, then despair would follow at the statement: "You will please God if you
IV. Eph. 3:12:. "In Him and through our faith in Him we dare to approach God confidently." Here Paul describes the nature of faith by three very significant
words: "we dare," "to approach," and "confidently." It is a great thing to approach God as the Judge who is truly and horribly angry at sin. Here again the mere historical knowledge deters us, unless we have deter mined that the Son is our Leader and Propitiator and that through Him we are led to the Father. This ac knowledgment is the trust of which we have been speaking. Likewise, Rom. 5:2 says: "Through Him we have access by faith. ..." And Heb. 4:14, 16: "Having such a high priest ... let us come with confidence to the throne of grace." From this passage we learn both that this confidence is presupposed in prayer and that "faith" in similar passages must be understood as "confidence." time Abraham realized and was confident that he was forgiven by God, that, although unworthy, he was re ceived by God through mercy for the sake of the Lib erator who had been promised to the fathers. The promise and comfort which precede testify that this is the force of "he believed" in Gen. 15:6; cf. Gen. 15:1:
"Fear not, Abraham, I am your Protector and your very great Reward." In this most sweetly comforting pas sage God bears witness that He is favorable toward
Abraham, that He is his Defender, His Helper, and Sav ior. In looking at this promise Abraham trusts that he is received into the grace of God. Therefore concerning this faith it is said that "it was imputed to him for righ teousness," Gen. 15:6; Rom. 4:3.
Finally, the definition of faith given in the Epistle to the Hebrews [11:1] testifies that the word "faith" means "trust" when it says: "Faith is the substance of things hoped for." It is evident to those who understand the language that the word "substance" (hypostasis)
But many cry out in opposition because they do not understand this very worship of God, namely faith, as being involved in prayer, and they imagine that there is no sin in doubting whether we are received by God or heard by Him. But how great a sin this is and how harmful to us is seen when there is a genuine spiritual struggle, because it rejects the promise of God and calls Him a liar. refers to something hoped for, that is, an expectant trust.
I have reviewed testimonies from the prophets and apostles which are clear and which I hope will sat isfy those who are skillful in judging. But I must confess that later many writers, such as Origen and others, have taught another kind of doctrine, an inadequate one; but some of the more learned agreed with us on the sub stance, although also they in some places spoke very well and in other places rather unfortunately.
Acts 15:9: .. purifying their hearts by faith." If faith only refers to knowledge, such as even the devils have, this statement would be utterly inane. But it is evident in this very passage that that argument pertains to justification, and it is established beyond debate that hearts are not purified by the righteousness of the Law, but in another way, namely, "if they believe that they will be saved through the grace of our Lord Jesus
Christ" [v. 11], In Augustine from time to time there are some excellent statements. In his De Spiritu et Litera [30,
MPL 44.233] he says, "By the Law we fear God; by faith (tides) we flee to Him for mercy." Again, faith
We can add a mountain of testimonies in which the word "faith" is used to denote "trust," such as: "O woman, great is your faith!" [Matt. 15:28]. Again in Luke
7:50: "Your faith has saved you." 2 Chron. 20:20: "Be lieve ... and you will be established." In statements of this kind it is apparent that "faith" is called a trust that expects consolation and help from God; regardless of how different the outward circumstances are, yet the first and chief object of faith is always a reconciled God, according to the promise of reconciliation. Then David prays for and expects help in war, when he has deter mined that he has a God who is favorable toward him.
So great a variety of outward objects and perils sur rounds us that there is an opportunity to exercise our faith and at the same time to grasp the spiritual bless ings, as that common prayer teaches us. For after we have said, "Give us this day our daily bread," the prayer immediately continues, "and forgive us our tres passes." Our mind in seeking material things would flee from God unless at the very same time it understood that we are forgiven, that we have been received into grace and thus are heard and protected.
(tides) says: "Be of good cheer; your sins are forgiven you" [ibid.]. If these statements are correctly under stood, they cannot be applied to anything except to trust
(fiducia) in God's mercy.
Even clearer is the statement of Augustine re garding Ps. 32:1 [Enarratio in Psalmum 31, MPL
36.262], "Blessed is he whose transgression is for given." He says, "Who are the blessed? They are not those in whom no sin is found, for it is found in all; for 'All have sinned and fall short of the glory of God.'
Therefore if sins are found in all, it remains that they are not blessed unless their sins have been remitted.
Therefore the apostle says, 'Abraham believed God, and it was imputed to him for righteousness.' " Here certainly Augustine understands tides as fiducia, the trust by which a person receives the forgiveness of sins.
And he clearly understands the statement in Gen. 15:6 and of Paul in Rom. 4:3 as we have interpreted them.
I will also add the testimony of Bernard [Sermo 1, MPL 183.383-84] which is found in his sermon on the Annunciation. He says that it is necessary first of all to believe that you cannot have the remission of sins except through the kindness of God; but he adds that you must believe also this, that by Him sins are forgiven you. This is the testimony which the Holy Spirit gives
To understand many passages it is useful to con sider that faith regarding reconciliation often becomes evident in prayers and hopes for physical things. Thus
Abraham sought an heir from God, and he believed the promise which assured him of posterity. But at the same
in doubt; they even bury Christ, because they abso lutely will not teach people to seek comfort from Him or direct them to use His benefits. For if faith is not the trust that looks to Christ and finds rest because of Him, then certainly we will not apply His benefits to ourselves or use them. Therefore it is necessary that by faith we understand the trust that applies to us the benefits of Christ. to your heart, saying:"Your sins are forgiven you." For the apostle believes that man is justified freely through faith. In this statement we have a clear and concise position of the belief of our churches. And similar tes timonies are extant in the writings of this author.
Basil also very correctly states our position in his Sermon on Humility [MPL 31.529], regarding the pas sage "Let him who glories, glory in the Lord." He says,
"Christ is made unto us wisdom from God, righteous ness, sanctification, and redemption, as it written, 'He who glories, let him glory in the Lord:' For this is the perfect and complete glorying in God, when a person does not bring forward the offering of his own righ teousness but recognizes that he needs the true righ teousness and that he is justified by faith alone in Christ."
Thus when we say that we are justified by faith, we are saying nothing else than that for the sake of the Son of God we receive remission of sins and are ac counted as righteous. And because it is necessary that this benefit be taken hold of, this is said to be done "by faith," that is, by trust in the mercy promised us for the sake of Christ. Thus we must also understand the cor relative expression, "We are righteous by faith," that is, through the mercy of God for the sake of His Son we are righteous or accepted. We know the nature of the related terms, such as love, fear, and other terms, which are the names for the emotions relating to what we have said. Such a term is "trust." Nor am I intimi dated by any of the foolish criticisms leveled against this term by unlearned men.
Finally, let us consider the matter itself. The voice of the Gospel is better understood in the circumstances of immediate struggle than when, as wicked and secure men, we listen to long disputations. How do you comfort yourself when your mind is really overrun with anxiety and fear of God's wrath? Must you not in this conster nation flee to Christ the Mediator and say to yourself,
"I truly believe that you are forgiven for the sake of this Victim!" Just as the Gospel everywhere orders us to believe that the Son of God died for our sins, as it says in Rom. 4:24-25, so we must consider also this:
Through the Son is access to God, Rom. 5:2. Also, this faith by which you are comforting yourself is undoubt edly the trust which rests in the Son of God. Certainly one must not think like this: "I already love God, I al ready have the virtues and merits; therefore God will receive me." So we who see this struggle and this com fort understand that these anxieties do exist and that our minds are raised up by the trust which looks to the Son of God, and we will want to speak these things with whatever words we can, but the prophets and apostles used the term "faith" in this matter.
Some people object that to this trust must be joined love. I do not contend against this, but when we say that we are justified by faith, we point to the Son of God sitting at the right hand of the Father, interceding for us; and we say that because of Him reconciliation is given to us, and we take away the merit of recon ciliation from our own good works, whatever they may be.
To summarize, when we are criticized for saying in this dogma that a person is justified by faith, we are only being criticized for saying that we receive recon ciliation for the sake of the Son of God and not because of our worthiness.We must believe this as well as that the benefit must be laid hold on by this faith or trust, and the merit of Christ must be put up against our sin and damnation. In this faith or trust, which looks to the Son of God, God is to be invoked. It is absolutely certain that these statements are the very voice of the Gospel and the perpetual consensus of the true church. Nor do I doubt that good and pious people have known this explanation as Paul's correct teaching and have clung to it with a grateful mind. Concerning this entire matter
In the same way all godly people consider their daily prayer, that as often as you begin to invoke God your many-faceted unworthiness gets in the way and your fears prevent your prayers. Is any comfort to be found here? Certainly you must not think: "I already have virtues worthy to make my prayers acceptable."
But you look to the Mediator who has been given for us. You think of the passage: "Come to Me, all you that labor and are heavy laden, and I will give you rest"
[Matt. 11:28]. Or: "Whatever you ask the Father in My name He will give you" [John 15:16]. Likewise Heb.
7:25: "He always lives to make intercession for them."
Therefore you believe that your prayer is pleasing to God and is received, on account of this High Priest who makes intercession along with you. To believe this is certainly trust which raises up and comforts the mind.
I appeal to the consensus of the church, that is, of the skilled and pious. I judge that the testimony of that church carries the greatest weight.
Many others insanely cry and contend that by the word "faith" nothing is meant except the historical knowledge, and they look for countless arguments to prove their point. But the godly remember the voice of Paul, who says in Rom. 9:31: "Israel pursued the righ teousness which is based on law but did not succeed in fulfilling the Law." Human reason understands the righteousness of worj<s and marvels at it, but the things said regarding the righteousness of faith it strongly hates, because they are foreign to civil matters. We
As we contend about this matter, about this com fort, we only desire to retain the content, regardless of what words others may use. Those who differ obstruct the content itself, destroy it, and order us always to be
should know that the righteousness of works has its place, but in seeking reconciliation there is need for a far different consolation. that is, the true knowledge of God, true and eternal righteousness and life, which begins in this world but is completed hereafter. This is said in regard to the entire benefit of Christ, as if to say: You have indeed heard the Law, but it does not take away sin nor the blindness in our minds, that is, the doubts concerning
God and our raging against God as our Judge. Like wise, the Law does not bring true and eternal righ teousness, but only the outward discipline which dies with us, which is not eternal or durable or perpetual righteousness.
I have made these brief remarks regarding the word "faith," which are uncomplicated and unsophis ticated and in agreement with Hebrew terminology.
Therefore let this be the definition of "faith": [1] Faith is to assent to the entire Word of God as it has been set forth for us, [2] and particularly to the free promise of reconciliation given for the sake of Christ the Me diator. [3] And it is trust in the mercy of God promised for the sake of Christ the Mediator. [4] For trust is an action or movement of the will which necessarily re sponds to assent. [5] Faith is also the power of laying hold on the promises and applying them to oneself. [6]
It quiets the heart, as these words teach clearly enough:
"Therefore, being justified by faith, we have peace with God through . .. Christ, by whom we also have access by faith to this grace ..." [Rom. 5:1-2]. But when we speak of assenting to the promise, we include the knowledge of all the articles. In the creed all the other articles are related to this statement: "I believe ... in the forgiveness of sins. . . and the life everlasting." This is the sum of the promises and the goal to which the other articles relate. For the Son of God was sent, as John tells us, "that He might destroy the works of the devil" [1 John 3:8], that is, take away sin and restore righteousness and eternal life.
But through the Messiah these marvelous gifts are given: first, grace, that is, the free remission of sins and the imputation of righteousness. Then also truth, that is, the true light, the knowledge of God, and true and eternal righteousness and life. Therefore, although the word "grace" means the remission of sins or the free mercy of God, yet we also confess that the gift of the Holy Spirit is added, and with a clear testimony we condemn the error of Pelagius, who absolutely did away with the distinction between philosophy and the Gospel and devised the notion that in philosophy men could also without the Holy Spirit satisfy the law of God, that this outward discipline is the righteousness of the Gospel, and that there is no need for the gift of the Holy
Spirit. We condemn these ravings because it is a cer tainty that there is a need here for the beginning of the new and everlasting life, which cannot take place with out the Holy Spirit, as the heavenly voice cries out over and over again in the Gospel and the prophets.
The Word Grace Therefore let this be the definition of "grace":
Grace is the remission of sins, or the mercy promised for the sake of Christ, or the free acceptance which necessarily accompany the giving of the Holy Spirit.
Even the philosophers saw that outstanding vir tue cannot exist without divine motivation, as in the case of the bravery of Alexander, which they believed was caused by divine impulse. Following this idea, the monks understood grace only in the sense of new vir tues or powers stimulated by the Holy Spirit. When it is said that we receive the remission of sins through grace, they interpreted this to mean that remission is received on account of these virtues. This interpretation is in direct conflict with Paul. Likewise in regard to faith or trust in Christ, or trust in the free imputation, they had nothing to say. Their notion was in large part a philosophic concept and obscured the benefit of Christ and the doctrine of free imputation. Therefore the word
"grace" in the true, correct, and proper sense of the word means much more than this.
Nor is it difficult to judge regarding this word, whose Hebrew usage is known. The Hebrew word often means "favor," at times also "gift." Now I shall add some testimonies which bear witness to the fact that "grace" in this context refers particularly to free mercy or free reconciliation. Rom. 4:4: "Now to him who works, his wages are not reckoned according to grace."
Here Paul clearly understands "grace" in the sense of free benevolence or imputation. For it is an antithesis:
For those who work, there must be wages, but "to the one who believes," even if he brings no merit, never theless there is the free imputation of righteousness.
In the same way it is said later on: "It is from faith .. . according to grace, that the promise might be sure"
[v. 16], that is, that the reconciliation might be certain.
It does not depend on the condition of our own wor thiness, but it is freely given. For if you judge that you have remission only if you are worthy and pure, then endless doubt and despair will follow.
In Romans 5 there are two terms: "grace" and "the gift through grace." "Grace" is the free remission of sins, or mercy, or free acceptance. "The gift through grace," then, means the giving of the Holy Spirit and eternal life, that is, the new and eternal righteousness and life which begins here in this life and is brought to completion hereafter. This is the way John speaks in Rom. 6:14: "You are not under the Law but under grace." Here Paul is dealing with this very thing, that we are pleasing to God for the sake of His Son, not because of our worthiness, since indeed great weak ness and sin still cling to the regenerate. Therefore
1:17: "The Law was given by Moses, but grace and truth came by Jesus Christ" [KJV]. Here also "grace" means the free remission of sins, or acceptance for the sake of the Mediator. "Truth," then, is the true light,
"grace" means the free mercy promised because of the Son. braces Christ as a teacher of this discipline, or as a legislator, but not as the Sacrifice for sin, although John the Baptist cries: "Behold, the Lamb of God, who takes away the sin of the world!" [John 1:29]. And Isaiah says:
"He gave His soul as an offering for sin, and He shall see His seed."
Rom. 5:20: "Where sin abounded, grace did much more abound" [KJV], Although sin has been con demned by the frightful wrath of God, which no creature can understand adequately, yet grace abounded, that is, the mercy promised for the sake of Christ, by which remission comes to us, along with reconciliation and grace, is much greater, that is, God wills that we trust in the promised mercy. Therefore we must not under stand this passage as referring to our virtue or our obe dience, in which we surely must not put our trust.
The second reason is that the conscience may have sure and firm consolation. Paul also teaches this in Rom. 4:16: "Therefore it is freely by faith ... that the promise may be certain." This statement will be much clearer to the person *who is undergoing the genuine struggle of a terrified mind. We know from the Law and from natural reason that God is good and merciful, but toward those who are not guilty. Therefore in true anx iety the mind does not ask whether Gqd is merciful, but this is the torment of the struggle: whether He will for give you who have been contaminated by sin and guilt, and for what price. Here it is necessary to hear the voice of the Gospel concerning the exclusive words and the Mediator, that God really wants to receive you freely, that is, not on account of your worthiness or merits, but for the sake of the Son of God.
Likewise it says in Heb. 4:16: "Let us ... come boldly unto the throne of grace, that we may obtain mercy and find grace to help in time of need" [KJV],
He understands the throne of grace to be the Mediator Himself, as though he were saying: "the throne which placates the wrath of the Father."
Since the Hebrew expression is well known to the learned, there is no need for a longer discussion.
But this we must very diligently consider, that the ex clusive particle "freely," often repeated by Paul, is in cluded in the definition of grace. This exclusive particle means that reconciliation is given for the sake of the Son of God, the Mediator, and not because of our wor thiness, not because of our merits, not because of our virtues or deeds. To be sure, this particle does not ex clude the virtues themselves, but it does exclude them as a condition for worthiness or merit, and it transfers the cause of reconciliation solely to the Son of God. In Peter's confession [John 21:15-17] there had to be repentance and faith, by which a person knows that he is forgiven, and it is necessary that these virtues follow; and yet the proposition is true, and must be retained, that our sins are forgiven freely, that it was not because of Peter's virtues that his sins were forgiven, but be cause of the Son of God.
This we must believe. If the exclusive words are ignored, doubt is strengthened; that is to say, if you think that your sins are not forgiven unless you have enough worthy contrition or love, doubt will cling to you, which sometimes produces contempt for God and at other times hatred and despair. This can easily be de termined by godly people. For even if doubt is innate in the minds of men, yet we must know that we are not to have doubt about our reconciliation, for this reason:
The Son of God has brought from the bosom of the eternal Father the clear and sure promise of reconcil iation, to be put in opposition to the judgment of human reason, as it says in John 1:18: "The Son, who is in the bosom of the Father, He has made Him known to us."
Therefore doubt is to be rejected and faith must be encouraged, the faith that God truly wills to receive you for the sake of His Son and to hear your prayers.
We must refute the impious error of our adversaries, who in their ignorance of the Gospel, and following only the judgment of human reason, command us to doubt; and they imagine that doubt is not a sin. This pernicious error must be removed, for it is surely a sin not to accept the promise. Likewise it is a sin not to attribute to God, when He makes this promise, the praise He deserves for being truthful, as John says in 1 John 5:10: "He who does not believe God makes Him a liar." It is the height of blasphemy to despise the voice which sounded from heaven: "Hear Him," Matt. 17:5.
Because the correct understanding of this exclu sive particle is so important, I shall set forth four reasons why we must retain and defend this matter. First, in order that the honor due to Christ is given to Him. Sec ond, that the conscience may retain its sure and firm consolation, and the pestilential error of those who command us to doubt be destroyed. Third, that true prayer can be offered. Fourth, that the distinction be tween Law and Gospel may be observed. I shall dis cuss each of these causes briefly, so that we may keep them in mind at all times. Each of them must be carefully considered.
The first is this, that the honor due to Christ be given to Him. Those who transfer the cause of the re mission of sins from Christ to our works sin doubly: (1)
They mitigate the wrath of God and sin; and then, (2) They take away from the Son of God the honor due
Him. For human blindness and self-security do not un derstand the enormity of the wrath of God against sin, and therefore this blindness imagines that this wrath can be assuaged by human discipline. Thus it em
The third reason arises out of the previous rea sons and concerns prayer. We must distinguish be tween the prayer of the heathen and that of Christians.
The heathen pray, but they are in doubt as to whether God respects and receives them and their prayers. So in the poems there are frequent complaints that those who are struck by calamities are not noticed or heard
by God. But in true sorrow, when the mind flees from worthiness; he denies that our contrition and virtues are causes for reconciliation, and he testifies that the real cause is the merit of Christ the Mediator. The meaning is that reconciliation is freely received by faith for the sake of the Son of God, and not for the sake of our own worthiness. These statements are clear, true, without any sophistry, and they contain nothing com plicated, nothing intricate. an angry God, as Saul did, it surely does not call upon Him. On the other hand, the Gospel teaches the kind of prayer in which faith shines forth. And even if your unworthiness disturbs you as often as you begin your prayer, still faith looks to the Son of God, the Mediator, and assures you that your prayers are received for the sake of that High Priest, as it is written: "Whatever you ask the Father in My name He will give you" [John
Nor are our theologians trying to say anything else when they say that we are justified by faith alone than what I have just said, namely that we attain the remission of sins freely, by faith for the sake of Christ, not by our own worthiness. Nor does the particle
"alone" (sola) exclude contrition or the other virtues, as if they should not be present, but it denies that these things are the causes of reconciliation, and it transfers the cause to Christ alone. We must understand these expressions as being correlative: By faith (fide), that is, by our trust in Christ, we are righteous. In other words, we are righteous for the sake of Christ—freely, that is, not because of our own worthiness. We must believe this in order that we may lay hold on the benefit of Christ and find our rest in the mercy which has been promised for the sake of Christ.
15:16]. Again: "Through Him we have access to God"
[Rom. 5:2; Eph. 2:18].
Such prayer is proper for the true church but ab solutely unknown to those who do not know the doctrine of free remission or of this exclusive particle "freely," of which Paul repeatedly speaks. Thus also Daniel prays in 9:18: "We do not pray in our own righteousness but in Your great mercy," for the Lord's sakp. 'We do not wish by means of this exclusive particle to say more or teach anything different from what Daniel says.
There are many examples in the Psalms which speak so sweetly to the godly, if we understand them as re ferring to free reconciliation. "With the Lord there is mercy" [Ps. 130:7]. If you add "toward the worthy," or "toward those who are sufficiently meritorious," that will be the voice of the Law striking terror. But if you un derstand this Psalm according to the Gospel, as Paul teaches and the psalmist feels—mercy receiving us freely for the sake of the Mediator—then this word brings comfort and calls the fleeing soul back to God and encourages it to true devotion.
Now I shall add some testimonies from Paul, showing that this is truly the doctrine of the Gospel which I have set forth concerning justification, namely that we must be sure that for the sake of the Son of God we freely, by faith, attain the remission of sins and are accounted as righteous, accepted by God unto eter nal life. Further, it is beneficial for us to have these testimonies before us not only in order to refute our adversaries, but much more to strengthen ourselves and to build up our faith in all our invocation. For God particularly requires this worship and this work. This worship gives true honor to the Son of God, namely when we invoke God for the sake of this Victim and this Placator, and believe that through this High Priest our prayers are carried to the eternal Father.
The fourth reason is that we may clearly see the distinction between Law and Gospel, for even though the Law has a promise, yet it does not freely promise the remission of sins or reconciliation or imputation of righteousness, but pronounces only him righteous who offers complete obedience and is without sin, as these passages show: "Cursed is he who does not continue in all the things which are written in the Law" [Deut.
27:26; Gal. 3:10]; "He who does these things shall live by them" [Lev. 18:5; Gal. 3:12]. But the Gospel shows us the Son of God, the Mediator, and it proclaims to us that reconciliation is freely given to us for His sake.
In Romans 3 the substance of this discussion is treated in many words: "All have sinned and fall short of the glory of God. But we are justified freely by His grace through the redemption which is in Christ Jesus, whom God has set forth as the Propitiator, through faith in His blood" [vv. 23-25], At the beginning, in order that he might show that men are not righteous by their own purity, he says: "All are guilty and fall short of the glory of God," that is, the wisdom and the righteousness which God approves or considers as His glory. Then he goes on to add how we are to be reconciled, when he says that we are justified, that is, we attain the re mission of sins and are accounted as righteous, or are received freely by His grace, that is, by His free mercy for the sake of Christ, whom God set forth as a pro pitiation. He adds that we are justified "in His blood," that is, the wrath of God is assuaged through the death of His Son.
Therefore the particle "freely" causes a very great difference between the Law and the Gospel. If this is lost, a great darkness must come over the Gos pel. For as soon as the notion crept in that remission was given for the sake of our works—by the admission of this error the doctrine of faith, of the true honor of Christ, and of sure consolation of consciences went to ruin.
I have explained how important it is to retain the exclusive terminology, but we must also see that it is correctly understood. For when Paul says, "We obtain remission freely, by faith, for the sake of Christ," he does not thereby want to say that there should be no contrition in those who are converted or that the other virtues should not follow. Indeed, he wants them to be present. But he excludes the condition of our merit or But this benefit must be applied by faith. You
must understand that for the sake of this Propitiator, and for the sake of His death, God is favorable toward you, not because of your own worthiness. This faith is the trust or confidence which brings peace and life to our hearts, as we have said above in regard to faith; and it finds its rest in Christ. ing of Paul: "Justified by faith, we have peace with God"
[Rom. 5:1]. Doubt brings hopelessness and hatred of God.
We have said these things by way of prefacing the other testimonies, because in them is expressly contained the exclusive particle "freely," refuting the synecdoche. Likewise, we have mentioned that faith conflicts with doubt. Nor have we made up any inter pretation for Paul, but we retain the proper meaning of his language, not subjecting the literal word to criticism or fanaticism, having studied the entire argument, hav ing compared all the epistles of Paul, having compared even the sayings of the prophets, and finally having compared the judgment of the true church as to how it understood the doctrine of the remission of sins and the exercise of faith.
Then Paul in Romans 4 undertakes to confirm this proposition and cites testimonies and arguments.
The first testimony is taken from Gen. 15:6. In order to show that this has always been the doctrine of the church, he quotes the very first statement in existence regarding the method of justification, written by Moses.
He also refers to that man who is set forth, in order that from him others may learn the promises and the true worship of God: "Abraham believed God, and it was imputed to him for righteousness" [Rom. 4:3].
But here, before I add other arguments of Paul, we must refute certain criticisms by those who try to escape Paul's statements. For there are many profane men who treat Paul with contempt and cry that he is using irrelevant statements to support his position, and twisting them either through ignorance or sophistry, and for this reason they do not honor either Paul's writings or his authority. But these ungodly judgments arise from their own ignorance. Since they do not understand the struggles of faith that occur in the midst of real anxieties, it is not to be wondered at that they do not see how suitable are the statements from Paul here cited.
Our adversaries admit that they depart from the words, because they say that "by faith" means "by faith which is formed," that is, not by faith but by other vir tues; and they brag that they know the "mind" of Paul.
But since their interpretation is without doubt opposed to Paul himself, it has to be removed and repudiated; for every sophistry must be removed from our whole life, and especially from the doctrine that deals with God. Therefore let us in good faith retain those teach ings that God has given through His prophets and apos tles, and we shall properly and precisely explain them.
What can be said-that is plainer and simpler than this? Even if there must be repentance in our hearts, yet we must firmly hold that we are received by God not on account of our virtues but for the sake of the Son of God, the Mediator, and that in this way we please God. What is so absurd about this statement?
People are accustomed either to hate or proudly to condemn what they do not understand. But the pious know the voice of the apostle as the voice of God, which sounds from heaven and must be heard. They know that Paul is not playing tricks or speaking falsely but understands his own position and explains it correctly.
They also know that the doctrine of Paul agrees with the writings of the prophets. Let us be the disciples of the apostles, not their detractors.
It demands that good works be present, and yet it trans fers the cause of our reconciliation over to Christ, it attributes to Christ the honor due Him, and it shows pious hearts their firm consolation. On the other hand, the interpretation of the adversaries contains many ob vious errors.
Moreover the adversaries, in order to escape the passages concerning faith, devise their own interpre tation and say that there is a synecdoche here for the It embraces two absurdities: It commands men to be in perpetual doubt concerning the remission of their sins, and in the meantime it says that men earn remission by their own worthiness. Thus it takes away from Christ the honor due Him, and the conscience is left in doubt. This is clearly a heathenish notion. For there is no difference between Paul and Atticus, if both have equal doubt as to whether God regards them or hears their prayers; indeed, the adversaries say re peatedly that this doubt is not a sin. Further, they say that the regenerate are righteous by reason of their own worthiness, and that sin is not that inner darkness of the mind, doubts about the providence of God and rec onciliation with Him, or the stubbornness of the heart which fears only a little bit, which does not love God with the warmth that it ought to have, and which has many erring desires and wicked thoughts. These things they extenuate, and even dare to say that evils such as these do not conflict with the law of God. tides formata, as they themselves put it, that is, a faith that has joined to it various virtues that agree with its profession. Thus they understand faith as historical knowledge, and in reality they believe that man is not righteous by faith but by these other virtues.
But that this synecdoche conflicts with Paul him self can clearly be shown. For Paul over and over again repeats the particle "freely," that he might show that we do not achieve reconciliation because of our own virtues but for the sake of the Mediator. Thus he says
"by faith" in order to urge us to keep our eyes on that Mediator and to convince us that for His sake and not because of our virtues we are the sons of God. These words clearly conflict with the synecdoche of our adversaries.
Further, their synecdoche yields endless doubt.
You please God if you have sufficient merits. But also this doctrine of doubt is in clear opposition to the teach
Therefore, since this synecdoche contains such manifest errors, let us leave the interpretation of our adversaries and return to Paul. Let us skillfully hold to the literal word and learn the doctrine of the remission of sins and of faith from Paul himself, and not bring in human notions of our own. In these arguments of Paul we shall understand the refutation of that synecdoche. insist that the apostle means what he says, namely that by faith for the sake of Christ we have been received into grace.
Gal. 2:16: .. knowing that man is not justified by the works of the Law but by faith in Jesus Christ; and we have believed in Christ Jesus, so that we are justified by faith in Christ and not by the works of the Law."
In Romans 4 Paul gives the most important ar gument in this area, and he takes it from these very sources: If the promise of reconciliation should depend on the condition of the Law as its cause, it would be uncertain. But it is necessary for this promise to our consciences to be certain. Therefore it is necessary that there be a free promise of the remission of sins and reconciliation, and that it be received by faith and not because of our own merits.
Various people try to get around these state ments with various sophistries. Some say that only the ceremonial law of Moses is excluded, and others admit that justification by works is taken away from the un regenerate. But these cavilings can easily be refuted by sane and godly people who love the truth. For sane people must agree that neither the ceremonial law nor the moral law, whether the works precede or follow regeneration, merit the remission of sins.
Paul's major point is that ''the Law wor^s'wrath"
[Rom. 4:15], that is, since no one can satisfy the Law, the Law accuses us all, and thus our conscience must always be in doubt and fall into despair, if it has to believe that we can be received by God only after we have satisfied the Law. Now although secure and idle minds are not moved by this argument, yet in true ter rors of conscience we confess that we are guilty. There fore it is necessary to hold to the idea of free recon ciliation, as Paul says: ''Therefore it is of faith, freely, that the promise might be certain" [Rom. 4:16].
Finally, although we have brought together many statements concerning faith, such as "Justified by faith, we have peace ..." [Rom. 5:1]; again: "With the heart we believe unto righteousness" [Rom. 10:10], and oth ers of this kind, the adversaries contend that all of these have been spoken incorrectly and imprecisely, and they dream up an interpretation out of their own human rea son. But we, having gathered and compared all the passages of Paul dealing with this dispute, and the testimonies of the prophets, judge that Paul meant what he said: By faith we human beings are accounted righ teous, that is, for the sake of Christ the Mediator we receive remission of sins and reconciliation, by confi dence in the mercy promised for His sake, and not because of our own worthiness.
He stresses the particle "freely" in order to refute that very synecdoche. You have the remission of sins freely, not because of your fulfillment of the Law, as the synecdoche says. Indeed, you cannot arouse any love for God unless you first by faith are assured that the wrath of God has been placated, as it says in Rom.
5:2: "By faith through Christ we have access to God."
The subject matter shows that in this argument that synecdoche is refuted.
Then, to make the matter even clearer, we also teach that when our hearts are in this way sustained by the voice of the Gospel and are raised up by faith, they receive the Holy Spirit, as Paul says in Gal. 3:14:
"That we might receive the promise of the Spirit through faith." Therefore we are not talking about some idle knowledge, and those who are inexperienced make a mistake in thinking that the remission of sins comes to the idle, without any emotion of the soul, without strug gle, without trust which comforts the soul.
Furthermore, you will observe that the same pas sage teaches that by "faith" is meant not only the knowl edge of the historical facts, such as the devils possess, but the assent whereby we believe the promise, and the confidence in God's mercy offered in the promise.
For He commands that the promise be received by faith, and He commands that you be sure that God truly wants to forgive you and receive you, and He urges you to believe this, and by this faith to invoke Him. Such faith is not only the knowledge of the history or the commandments, which only brings greater terrors to our souls, as James [2:19] correctly says regarding this knowledge: "The devils... believe, and tremble" [KJV],
They know the Son of God but do not accept the prom ise; indeed, they are tormented with horrible fear of the judgment to come.
Since the Holy Spirit in this work of giving comfort brings new desires and a new life, this conversion is called "regeneration," John 3:5, and it is necessary that obedience follow, as I will say later.
When the conscience seeks the remission of sins, questions about predestination should be laid aside. For just as the preaching of repentance pertains to all people, so the promise of grace is universal and brings reconciliation to all. At this point it is helpful to keep before us some of these universal statements, so that we truly include ourselves in them and understand that God truly wants to forgive also us, to hear our prayers, and to receive us. Matt. 11:28: "Come unto
Me, all you that labor...." John 3:16: "... that whoever believes in Him should not perish." Acts 10:43: "To Him all the prophets give testimony, that through His name
Eph. 2:8: "Freely you have been saved, through faith, and this not of yourselves; it is the gift of God, not of works, lest anyone should boast." Clearly he is excluding our worthiness and affirming that we have been reconciled by faith. Therefore we must not allow this statement to be corrupted by that synecdoche, but
we receive the remission of sins, all who believe in Him." Acts 13:39: "In Him everyone who believes will be justified." Rom. 3:22: "... the righteousness of God through faith in Jesus Christ in all and upon all who believe." Here the particle which refers to universality is repeated, so that we may know that this did not ac cidentally escape the writer. Rom. 10:11-13: "Whoever believes in Him shall not be put to shame. For there is no difference between the Jew and the Greek, for the same Lord of all bestows His riches upon all who call upon Him. For everyone who calls upon the name of the Lord shall be saved." feel that our will in contending against doubt and other vices is not idle.
Paul instructs us about this very thing when he says in 2 Cor. 6:1: "We entreat you not to receive the grace of God in vain." He wills that the Gospel be heard,
He wills that we assent to it and follow it, not indulging ourselves in wickedness contrary to our conscience.
Furthermore, in Luke 11:13 it says: "He will give the Holy Spirit to those who ask Him." It does not say, "to those who spurn Him, or grieve Him, or resist Him."
Therefore He wills that we struggle with our infirmities.
He wills that we acknowledge our sins and seek deliv erance, that we do not cling to them contrary to our conscience. Thus the will is not an idle thing.
"God has consigned all under disobedience, in order that He might have mercy on all," Rom. 11:32.
This is the way we should also understand the state ment: "God wants all people to be saved," 1 Tim. 2:4.
But we are not to judge otherwise concerning the will of God than the Gospel teaches, which has been brought from the bosom of the eternal Father, that the will of God may be revealed clearly to us. We must also carefully consider that it is the universal mandate of God that all should hear His Son, as He says: "Hear
Him," Matt. 17:5, and that all should believe the prom ises of God. If a person wishes to explore this subject, he will come to understand that salutary doctrine and comfort have been given to godly people.
I have set forth the doctrine of the Gospel con cerning the remission of sins and reconciliation or jus tification, as correctly and properly as I could. I have no doubt that this is the thinking of the learned fathers, even though from time to time they spoke with unfor tunate language. There is nothing complicated, nothing puzzling, nothing tricky, nothing sophistic in this state ment which I have dealt with, or in our explanation of the subject. For what more simple statement can be made than that man receives the remission of sins and reconciliation for the sake of Christ the Mediator, by faith, that is, by trusting in the promise of God's mercy for His sake and not because of our human virtues?
This statement is easy for all pious minds to understand and judge in the true exercises of repentance and in Concerning free will we have said elsewhere that since in conversion our will must be moved by the Word of God, this Word must certainly be heard, and since with the Word of God the Holy Spirit does His work, raising up and helping our hearts, we are to sustain ourselves with faith. Nor should we idly indulge in mis trust or other vices against conscience, nor trouble the Holy Spirit, but rather give assent to the Word of God and follow the Holy Spirit. In this spiritual struggle we daily prayer, which could not take place if faith did not look to the Mediator for whose sake our prayers are heard. Therefore I call upon the judgment of the church, that is, I address it to godly people, learned and intel ligent, in their struggles with repentance and prayer.
Locus 9 Good Works After we have explained the doctrine of recon ciliation and faith it is necessary to add the doctrine concerning good works or the new obedience. There fore I want to say clearly and plainly that our obedience, that is, the righteousness of a good conscience or of the good works which God has commanded us, must necessarily follow our reconciliation. For Christ clearly gives command regarding repentance, and Paul says,
"We are debtors not to live after the flesh," Rom. 8[: 12].
Also 1 Cor. 6[:9], "Do not be deceived; neither forni cators, nor adulterers, nor idolaters, nor thieves . .. will inherit the kingdom of God." 1 John 3[:7—8,], ''Let no man deceive you. He who does righteousness is righ teous. He who commits sin is of the devil. ... For this purpose the Son of God came that He might destroy the works of the devil." Thus we are born again in rec onciliation so that the new obedience might be begun in us. Likewise it is written to the Ephesians, 2[:10],
"We are His workmanship created through Christ Jesus unto good works which God has prepared that we should walk in them." This statement contains the teaching and the comfort which we need, for regarding the necessity of this teaching, it first says that we "have been created unto good works." Then there is comfort in the fact that he says that God has prepared before hand these good works in the church, just as He pre pared beforehand in Samuel, David, Isaiah, Jeremiah, and others the marvelous works through which He both calls, governs, and preserves His church; and as He says in another place, "Strengthen, O God, that which You have wrought in us," Ps. 68[:28]. Likewise Paul says that these good works have been prepared by God, that is, not only commanded, ordained, and begun by Him, but also aided and established. Although the church struggles under great difficulties, as the afflic tions of Jeremiah, Paul, and others demonstrate, yet the church does many important and salutary things for others, even if the world does not in any way under stand them. But we ought to understand our own calling so that we may perform the works which have been prepared by God. There are five chief questions per taining to good works. They are the following: marized in the Decalogue. In regard to this matter we need to know that not only the external works of the Decalogue must be done which can be imitated even by the ungodly, but there must be a beginning of the inner obedience. And the inner works which pertain to the First Commandment are that we must believe the Word of God, fear God, and trust in God. The fear of God is seen in our contrition. Faith is seen more clearly when it guides us in our terror over sin. These virtues must continue and be exercised throughout our whole life. And faith assures us that we have already been received by God because it knows the goodness of God toward us and it produces the love for God by which we submit ourselves to the will of God. Then follow the other good works which are performed in keeping with all the commandments.
The adversaries want to appear to be treating the doctrine of works as something very important, al though they actually are speaking only of external hy pocrisy or human ceremonies. But they do not know the works of the First Table and they bury the real source of good works. They say nothing about faith which is trust in the mercy and the free reconciliation of God, nor of the necessity of praying to Him in all situations. And when this faith is taken away then doubt prevails which either despises God or flees His wrath and does not call upon Him. Further, the hypocrites give approval to this doubt and support it while denying that faith must be understood as confidence and trust in the mercy of God. They say that faith only refers to the kind of knowledge that the devils have. It is certainly most lamentable to pervert the doctrine of the prophets and apostles in this way and actually to subject it to the most terrible torture rather than to yield to statements such as these: Faith means trust in the mercy of God,
"Abraham believed God ..Gen. 15[:6]; "Therefore being justified by faith, we have peace with God," Rom.
5[:1]; "Through Christ we have access by faith ..."
Rom. 5[:2]; "I now live by the faith of the Son of God,"
Gal. 2[:20]. We must not allow these passages to be perverted or ignored, for we certainly must know that they were spoken to us with regard to trust in God's mercy and we must learn in all of our prayers that we can approach God in trust as His children and that we are not received by Him because of our own worthiness.
1. What works must be done?
2. How can they be performed?
3. How are they pleasing to God?
4. Why must they be performed?
5. What is the difference among sins, since in this life we must confess that sins remain in the saints?
Therefore the most important good work is faith or trust in the mercy of God which must be exercised in all the perils of our life and in every prayer. When
David was involved in his struggles he believed that he was pleasing to God because of God's promise; and because he knew that he had been called to this obe dience in discharging his duties, he was obedient, he
Which Works Must Be Done?
Those works must be performed which have been commanded us in the Word of God and sum