Of Good Works

1] Our teachers are falsely accused of forbidding Good Works. 2] For their published writings

on the Ten Commandments, and others of like import, bear witness that they have taught to

good purpose concerning all estates and duties of life, as to what estates of life and what

works in every calling be pleasing to God. 3]Concerning these things preachers heretofore

taught but little, and urged only childish and needless works, as particular holy‐days,

particular fasts, brotherhoods, pilgrimages, services in honor of saints, the use of rosaries,

monasticism, and such like. 4] Since our adversaries have been admonished of these things,

they are now unlearning them, and do not preach these unprofitable works as heretofore. 5]

Besides, they begin to mention faith, of which there was heretofore marvelous silence. 6]

They teach that we are justified not by works only, but they conjoin faith and works, and say

that we are justified by faith and works. 7] This doctrine is more tolerable than the former

one, and can afford more consolation than their old doctrine.

8] Forasmuch, therefore, as the doctrine concerning faith, which ought to be the chief one in

the Church, has lain so long unknown, as all must needs grant that there was the deepest

silence in their sermons concerning the righteousness of faith, while only the doctrine of

works was treated in the churches, our teachers have instructed the churches concerning

faith as follows:—

9] First, that our works cannot reconcile God or merit forgiveness of sins, grace, and

justification, but that we obtain this only by faith when we believe that we are received into

favor for Christ's sake, who alone has been set forth the Mediator and Propitiation, 1 Tim. 2,

5, in order that the Father may be reconciled through Him. 10]Whoever, therefore, trusts

that by works he merits grace, despises the merit and grace of Christ, and seeks a way to God

without Christ, by human strength, although Christ has said of Himself: I am the Way, the

Truth, and the Life. John 14, 6.

11] This doctrine concerning faith is everywhere treated by Paul, Eph. 2, 8: By grace are ye

saved through faith; and that not of your selves; it is the gift of God, not of works, etc.

12] And lest any one should craftily say that a new interpretation of Paul has been devised by

us, this entire matter is supported by the testimonies of the Fathers. For 13] Augustine, in

many volumes, defends grace and the righteousness of faith, over against the merits of

works. 14] And Ambrose, in his De Vocatione Gentium, and elsewhere, teaches to like effect.

For in his De Vocatione Gentium he says as follows: Redemption by the blood of Christ would

become of little value, neither would the preeminence of man's works be superseded by the

mercy of God, if justification, which is wrought through grace, were due to the merits going

before, so as to be, not the free gift of a donor, but the reward due to the laborer.

15] But, although this doctrine is despised by the inexperienced, nevertheless God‐fearing

and anxious consciences find by experience that it brings the greatest consolation, because

consciences cannot be set at rest through any works, but only by faith, when they take the

sure ground that for Christ's sake they have a reconciled God. As Paul teaches Rom. 5, 1:

16]Being justified by faith, we have peace with God. 17] This whole doctrine is to be referred

to that conflict of the terrified conscience, neither can it be understood apart from that

conflict. Therefore 18] inexperienced and profane men judge ill concerning this matter, who

dream that Christian righteousness is nothing but civil and philosophical righteousness.

19] Heretofore consciences were plagued with the doctrine of works, they did not hear the

consolation from the Gospel. 20] Some persons were driven by conscience into the desert,

into monasteries hoping there to merit grace by a monastic life. 21] Some also devised other

works whereby to merit grace and make satisfaction for sins. 22] Hence there was very great

need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious

consciences should not be without consolation but that they might know that grace and

forgiveness of sins and justification are apprehended by faith in Christ.

23] Men are also admonished that here the term "faith" does not signify merely the

knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which

believes, not merely the history, but also the effect of the history—namely, this article: the

forgiveness of sins, to wit, that we have grace, righteousness, and forgiveness of sins through

Christ.

24] Now he that knows that he has a Father gracious to him through Christ, truly knows God;

he knows also that God cares for him, and calls upon God; in a word, he is not 25] without

God, as the heathen. For devils and the ungodly are not able to believe this article: the

forgiveness of sins. Hence, they hate God as an enemy, call not upon Him, 26] and expect no

good from Him. Augustine also admonishes his readers concerning the word "faith," and

teaches that the term "faith" is accepted in the Scriptures not for knowledge such as is in the

ungodly but for confidence which consoles and encourages the terrified mind.

27] Furthermore, it is taught on our part that it is necessary to do good works, not that we

should trust to merit grace by them, but because it is the will of God. 28] It is only by faith

that forgiveness of sins is apprehended, and that, for nothing. 29] And because through faith

the Holy Ghost is received, hearts are renewed and endowed with new affections, so as to be

able to bring forth good works. 30] For Ambrose says: Faith is the mother of a good will and

right doing. 31] For man's powers without the Holy Ghost are full of ungodly affections, and

are too weak to do works which are good in God's sight. 32] Besides, they are in the power of

the devil who impels men to divers sins, 33] to ungodly opinions, to open crimes. This we

may see in the philosophers, who, although they endeavored to live an honest life could not

succeed, 34] but were defiled with many open crimes. Such is the feebleness of man when he

is without faith and without the Holy Ghost, and governs himself only by human strength.

35] Hence it may be readily seen that this doctrine is not to be charged with prohibiting good

works, but rather the more to be commended, because it shows how we are enabled to do

good works. 36] For without faith human nature can in no wise do the works of the First or of

the Second Commandment. 37] Without faith it does not call upon God, nor expect anything

from God, nor bear the cross, but seeks, and trusts in, man's help. 38] And thus, when there

is no faith and trust in God all manner of lusts and human devices rule in the heart. 39]

Wherefore Christ said, John 15, 5: Without Me ye can do nothing; 40] and the Church sings:

Lacking Thy divine favor,

There is nothing found in man,

Naught in him is harmless.