Of Justification

1] 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. [They reject quite stubbornly both these statements.] 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 2] 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 [which is of especial service for the clear, correct understanding of the entire Holy Scriptures, and

alone shows the way to the unspeakable treasure and right knowledge of Christ, and alone opens the door

to the entire Bible], 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. 3] 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. 4] 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.

5] 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 [in the

Old Testament] it promises that Christ will come, and offers, for His sake, the remission of sins

justification, and life eternal, or when, in the Gospel [in the New Testament], Christ Himself, since He

has appeared, promises the remission of sins, justification, and life eternal. 6] 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.

7] Of these two parts the adversaries select the Law, because human reason naturally understands, in

some way, the Law (for it has the same judgment divinely written in the mind); [the natural law agrees

with the law of Moses, or the Ten Commandments] and by the Law they seek the remission of sins and

justification. 8] 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.

9] 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. [But it is sheer hypocrisy.] 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 10] 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. 11] 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 [not that He is constrained, but that this is the order

which God will not transgress or alter].

12] 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 [that

spring from our mind], of what benefit is Christ? If we can be justified by reason and the works of

reason, wherefore is there need 13] of Christ or regeneration [as Peter declares, 1 Pet. 1, 18ff ]? And

from these opinions the matter has now come to such a pass that many ridicule us because we teach that

an other than 14] the philosophic righteousness must be sought after. [Alas! it has come to this, that even

great theologians at Louvain, Paris, etc., have known nothing of any other godliness or righteousness

(although every letter and syllable in Paul teaches otherwise) than the godliness which philosophers

teach. And although we ought to regard this as a strange teaching, and ought to ridicule it, they rather

ridicule us, yea, make a jest of Paul himself.] We have heard that some after setting aside the Gospel,

have, instead of a sermon, explained the ethics of Aristotle. [I myself have heard a great preacher who

did not mention Christ and the Gospel, and preached the ethics of Aristotle. Is this not a childish, foolish

way to preach to Christians?] Nor did such men err if those things are true which the adversaries defend

[if the doctrine of the adversaries be true, the Ethics is a precious book of sermons, and a fine new Bible].

For Aristotle wrote concerning civil morals so learnedly that nothing further concerning this need be

demanded. 15] 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 16] 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.

17] Although the adversaries, not to pass by Christ altogether, require a knowledge of the history

concerning Christ, and ascribe to Him that it is His merit that a habit is given us or, as they say, prima

gratia, “first grace,” which they understand as a habit, inclining us the more readily to love God; yet,

what they ascribe to this habit is of little importance [is a feeble, paltry, small, poor operation, that would

be ascribed to Christ], because they imagine that the acts of the will are of the same kind before and after

this habit. They imagine that the will can love God; but nevertheless this habit stimulates it to do the

same the more cheerfully. And they bid us first merit this habit by preceding merits; then they bid us

merit by the works of the Law an increase of this habit and 18] life eternal. Thus they bury Christ, so that

men may not avail themselves of Him as a Mediator, and believe that for His sake they freely receive

remission of sins and reconciliation, but may dream that by their own fulfilment of the Law they merit

the remission of sins, and that by their own fulfilment of the Law they are accounted righteous before

God; while, nevertheless, the Law is never satisfied, since reason does nothing except certain civil works,

and, in the mean time, neither [in the heart] fears God, nor truly believes that God cares for it. And

although they speak of this habit, yet, without the righteousness of faith, neither the love of God can exist

in man, nor can it be understood what the love of God is.

19] Their feigning a distinction between meritum congrui and meritum condigni [due merit and true,

complete merit] is only an artifice in order not to appear openly to Pelagianize. For, if God necessarily

gives grace for the meritum congrui [due merit], it is no longer meritum congrui, but meritum condigni [a

true duty and complete merit]. But they do not know what they are saying. After this habit of love [is

there], they imagine that man can acquire merit de condigno. And yet they bid us doubt whether there be

a habit present. How, therefore, do they know whether they acquire merit de congruo or 20] de condigno

[in full, or half]? But this whole matter was fabricated by idle men [But, good God! these are mere inane

ideas and dreams of idle, wretched, inexperienced men, who do not much reduce the Bible to practise],

who did not know how the remission of sins occurs, and how, in the judgment of God and terrors of

conscience, trust in works is driven out of us. Secure hypocrites always judge that they acquire merit de

condigno, whether the habit be present or be not present, because men naturally trust in their own

righteousness; but terrified consciences waver and hesitate, and then seek and accumulate other works in

order to find rest. Such consciences never think that they acquire merit de condigno, and they rush into

despair unless they hear, in addition to the doctrine of the Law, the Gospel concerning the gratuitous

remission of sins and the righteousness of faith. [Thus some stories are told that when the Barefooted

monks had in vain praised their order and good works to some good consciences in the hour of death,

they at last had to be silent concerning their order and St. Franciscus, and to say: “Dear man, Christ has

died for you.” This revived and refreshed in trouble, and alone gave peace and comfort.]

21] 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 [they place men on a sand

foundation, their own 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.

22] 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 [gross sinners] to be restrained by

civil discipline, and to maintain this, He has given laws, letters, doctrine, magistrates, penalties. 23] 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 24] manifest crimes. Now, although we

cheerfully assign this righteousness of reason the praises that are due it (for this corrupt nature has no

greater good [in this life and in a worldly nature, nothing is ever better than uprightness and virtue], and

Aristotle says aright: Neither the evening star nor the morning star is more beautiful than righteousness,

and God also honors it with bodily rewards), yet it ought not to be praised with reproach to Christ.

25] For it is false [I thus conclude, and am certain that it is a fiction, and not true] that we merit the

remission of sins by our works.

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

[works and external piety].

27] 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.

28] False also and dishonoring Christ is this, that men do not sin who, without grace, do the

commandments of God [who keep the commandments of God merely in an external manner, without the

Spirit and grace in their hearts].

29] We have testimonies for this our belief, not only from the Scriptures, but also from the Fathers. For

in opposition to the Pelagians, Augustine contends at great length that grace is not given because of our

merits. And in De Natura et Gratia he says: If natural ability, through the free will, suffice both for

learning to know how one ought to live and for living aright, then Christ has died in vain, then the

offense of the Cross is made void. 30] Why may I not also here cry out? Yea, I will cry out, and, with

Christian grief, will chide them: Christ has become of no effect unto you whosoever of you are justified

by the Law; ye are fallen from grace. Gal. 5, 4; cf. 2, 21. For they, being ignorant of God’s

righteousness, and going about to establish their own righteousness, have not submitted themselves unto

the righteousness of God. For Christ is the end of the Law for righteousness to every one that believeth.

Rom. 10, 3. 4. 31] And John 8, 36: If the Son therefore shall make you free, ye shall be free indeed.

Therefore by reason we cannot be freed from sins and merit the remission of sins. And in John 3, 5 it is

written: Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. But if

it is necessary to be born again of the Holy Ghost, the righteousness of reason does not justify us before

God, and does not 32] fulfil the Law, Rom. 3, 23: All have come short of the glory of God, i.e., are

destitute of the wisdom and righteousness of God, which acknowledges and glorifies God. Likewise

Rom. 8, 7. 8: The carnal mind is enmity against God; for it is not subject to the Law of God, neither

indeed can be. So then they that are in the flesh cannot please God. 33] These testimonies are so

manifest that, to use the words of Augustine which he employed in this case, they do not need an acute

understanding, but only an attentive hearer. If the carnal mind is enmity against God, the flesh certainly

does not love God; if it cannot be subject to the Law of God, it cannot love God. If the carnal mind is

enmity against God, the flesh sins, even when we do external civil works. If it cannot be subject to the

Law of God, it certainly sins even when, 34] according to human judgment, it possesses deeds that are

excellent and worthy of praise. The adversaries consider only the precepts of the Second Table which

contain civil righteousness that reason understands. Content with this, they think that they satisfy the

Law of God. In the mean time they do not see the First Table which commands that we love God, that we

declare as certain that God is angry with sin, that we truly fear God, that we declare as certain that God

hears prayer. But the human heart without the Holy Ghost either in security despises God’s judgment, or

in punishment flees from, and 35] hates, God when He judges. Therefore it does not obey the First Table.

Since, therefore, contempt of God, and doubt concerning the Word of God, and concerning the threats

and promises, inhere in human nature, men truly sin, even when, without the Holy Ghost, they do

virtuous works, because they do them with a wicked heart, according to Rom. 14, 23: Whatsoever is not

of faith is sin. For such persons perform their works with contempt of God, just as Epicurus does not

believe that God cares for him, or that he is regarded or heard by God. This contempt vitiates works

seemingly virtuous, because God judges the heart.

36] 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 37] a wrathful, judging,

and punishing God [poor, weak nature must lose heart and courage, and must tremble before such great

wrath, which so fearfully terrifies and punishes, and can never feel a spark of love before God Himself

comforts]. 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 [with Satan] conscience experiences the emptiness of these

philosophical speculations. 38] 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. 39] 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.

40] 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 [only] 41] Mediator and Propitiator. And this promise has not the condition of our

merits [it does not read thus: Through Christ you have grace, salvation etc., if you merit it], 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 42] 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.

43] But since justification is obtained through the free promise it follows that we cannot justify

ourselves. Otherwise wherefore would there be need to promise? [And why should Paul so highly extol

and praise grace?] 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. 44] 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 45]

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. 46] 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 [which would be tossed aside like a little feather by a hurricane]. 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 47] 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.

What Is Justifying Faith?

48] 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, [not merely this, that I know the stories of

Christ’s birth, suffering, etc. (that even the devils know,)] 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. [It is the certainty or

the certain trust in the heart, when, with my whole heart, I regard the promises of God as certain and true,

through which there are offered me, without my merit, the forgiveness of sins, grace, and all salvation,

through Christ the Mediator.] 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. [Faith

is that my whole heart takes to itself this treasure. It is not my doing, not my presenting or giving, not my

work or preparation, but that a heart comforts itself, and is perfectly confident with respect to this,

namely, that God makes a present and gift to us, and not we to Him, that He sheds upon us every treasure

of grace in Christ.]

49] And the difference between this faith and the righteousness of the Law can be easily discerned. Faith

is the latreiva [divine service], which receives the benefits offered by God; the righteousness of the Law

is the latreiva [divine service] which offers to God our merits. By faith God wishes to be worshiped in

this way, that we receive from Him those things which He promises and offers.

50] 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. [There Paul fastens and

binds together these two, thus: Wherever there is a promise faith is required, and conversely, wherever

faith is required, there must be a promise.] 51] 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, 52] 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?

53] 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. 54] Scripture frequently implores mercy; and the holy Fathers often say that we 55] 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. 56] 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.

57] And throughout the prophets and the psalms this worship, this latreiva, is highly praised, although the

Law does not teach the gratuitous remission of sins. But the Fathers knew the promise concerning Christ,

that God for Christ’s sake wished to remit sins. Therefore, since they understood that Christ would be the

price for our sins, they knew that our works are not a price for so great a matter [could not pay so great a

debt]. Accordingly, they received gratuitous mercy and remission of sins by faith, just as the saints in the

New Testament. 58] Here belong those frequent repetitions concerning mercy and faith, in the psalms

and the prophets, as this, Ps. 130, 3 sq.: If Thou, Lord, shouldest mark iniquities, O Lord, who shall

stand? Here David confesses his sins, and does not recount his merits. He adds: But there is forgiveness

with Thee. Here he comforts himself by his trust in God’s mercy, and he cites the promise: My soul doth

wait, and in His Word do I hope, i.e., because Thou hast promised the remission of sins, 59] I am

sustained by this Thy promise. Therefore the fathers also were justified, not by the Law, but by the

promise and faith. And it is amazing that the adversaries extenuate faith to such a degree, although they

see that it is everywhere praised as an eminent service, as in Ps. 50, 15: Call upon Me in the day of

trouble: I will deliver thee. 60] Thus God wishes Himself to be known, thus He wishes Himself to be

worshiped, that from Him we receive benefits, and receive them, too, because of His mercy, and not

because of our merits. This is the richest consolation in all afflictions [physical or spiritual, in life or in

death, as all godly persons know]. And such consolations the adversaries abolish when they extenuate

and disparage faith, and teach only that by means of works and merits men treat with God [that we treat

with God, the great Majesty, by means of our miserable, beggarly works and merits].

That Faith in Christ Justifies.

61] In the first place, lest any one may think that we speak concerning an idle knowledge of the history,

we must declare how faith is obtained [how the heart begins to believe]. Afterward we will show both

that it justifies, and how this ought to be understood, and we will explain the objections of the

adversaries. 62] Christ, in the last chapter of Luke 24, 47, commands that repentance and remission of

sins should be preached in His name. For the Gospel convicts all men that they are under sin, that they

all are subject to eternal wrath and death, and offers, for Christ’s sake, remission of sin and justification,

which is received by faith. The preaching of repentance, which accuses us, terrifies consciences with true

and grave terrors. [For the preaching of repentance, or this declaration of the Gospel: Amend your lives!

Repent! when it truly penetrates the heart, terrifies the conscience, and is no jest, but a great terror, in

which the conscience feels its misery and sin, and the wrath of God.] In these, hearts ought again to

receive consolation. This happens if they believe the promise of Christ, that for His sake we have

remission of sins. This faith, encouraging and consoling in these fears, receives remission of sins,

justifies and quickens. For this consolation is a new and spiritual 63] life [a new birth and a new life].

These things are plain and clear, and can be understood by the pious, and have testimonies of the Church

[as is to be seen in the conversion of Paul and Augustine]. The adversaries nowhere can say how the

Holy Ghost is given. They imagine that the Sacraments confer the Holy Ghost ex opere operato, without

a good emotion in the recipient, as though indeed, the gift of the Holy Ghost were an idle matter.

64] 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, [which is such a new light, life, and force in the heart as to renew our heart,

mind, and spirit, makes new men of us and new creatures,] and is the work of the Holy Ghost; this does

not coexist with mortal sin [for how can light and darkness coexist?], but as long as it is present,

produces good 65] 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 66] 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. 67] 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. 68] 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 [what is, or is not, faith], concerning which we speak, might be

understood.

69] Now we will show that faith [and nothing else] 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, [without works]. 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. 70] 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 does not preach the

forgiveness of sin by grace.] 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.

71] But when it is said that faith justifies, some perhaps understand it of the beginning, namely, that faith

is the beginning of justification or preparation for justification, so that not faith itself is that through

which we are accepted by God, but the works which follow; and they dream, accordingly, that faith is

highly praised, because it is the beginning. For great is the importance of the beginning, as they

commonly say, ÆArch; h{misu pantov", The beginning is half of everything; just as if one would say

that grammar makes the teachers of all arts, because it prepares for other arts, although in fact it is his

own art that renders every one an artist. We do not believe thus concerning faith, but we maintain this,

that properly and truly, by faith itself, we are for Christ’s sake accounted righteous, or are acceptable to

God. 72] And because “to be justified” means that out of unjust men just men are made, or born again, it

means also that they are pronounced or accounted just. For Scripture speaks in both ways. [The term “to

be justified” is used in two ways: to denote, being converted or regenerated; again, being accounted

righteous.] Accordingly we wish first to show this, that faith alone makes of an unjust, a just man, i.e.,

receives remission of sins.

73] 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 [very

strong] 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. 74] 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.

That We Obtain Remission of Sins by Faith Alone in Christ.

75] We think that even the adversaries acknowledge that, in justification, the remission of sins is

necessary first. For we all are under sin. Wherefore we reason thus:—

76] To attain the remission of sins is to be justified, according to Ps. 32, 1: Blessed 77] is he whose

transgression is forgiven. By faith alone in Christ, not through love, not because of love or works, do we

acquire the remission of sins, although love follows faith. 78] Therefore by faith alone we are justified,

understanding justification as the making of a righteous man out of an unrighteous, or that he be

regenerated.

79] It will thus become easy to declare the minor premise [that we obtain forgiveness of sin by faith, not

by love] if we know how the remission of sins occurs. The adversaries with great indifference dispute

whether the remission of sins and the infusion of grace are the same change [whether they are one change

or two]. Being idle men, they did not know what to answer [cannot speak at all on this subject]. In the

remission of sins, the terrors of sin and of eternal death, in the heart, must be overcome, as Paul testifies,

1 Cor. 15, 56 sq.: The sting of death is sin, and the strength of sin is the Law. But thanks be to God,

which giveth us the victory through our Lord Jesus Christ. That is, sin terrifies consciences, this occurs

through the Law, which shows the wrath of God against sin; but we gain the victory through Christ.

How? By faith, when we comfort ourselves by confidence in the mercy promised for 80] Christ’s sake.

Thus, therefore, we prove the minor proposition. The wrath of God cannot be appeased if we set against

it our own works, because Christ has been set forth as a Propitiator, so that for His sake, the Father may

become reconciled to us. But Christ is not apprehended as a Mediator except by faith. Therefore, by faith

alone we obtain remission of sins, when we comfort our hearts with confidence in the mercy promised

for 81] Christ’s sake. Likewise Paul, Rom. 5, 2, says: By whom also we have access, and adds, by faith.

Thus, therefore, we are reconciled to the Father, and receive remission of sins when we are comforted

with confidence in the mercy promised for Christ’s sake. The adversaries regard Christ as Mediator and

Propitiator for this reason, namely, that He has merited the habit of love; they do not urge us to use Him

now as Mediator, but, as though Christ were altogether buried, they imagine that we have access through

our own works, and, through these, merit this habit, and afterwards, by this love, come to God. Is not this

to bury Christ altogether, and to take away the entire doctrine of faith? Paul on the contrary, teaches that

we have access, i.e., reconciliation, through Christ. And to show how this occurs, he adds that we have

access by faith. By faith, therefore, for Christ’s sake, we receive remission of sins. We cannot set our own

love and our own works over against God’s wrath.

82] Secondly. It is certain that sins are forgiven for the sake of Christ, as Propitiator, Rom. 3, 25: Whom

God hath set forth to be a propitiation. Moreover, Paul adds: through faith. Therefore this Propitiator

thus benefits us, when by faith we apprehend the mercy promised in Him, and set it against the wrath and

judgment of God. And to the same effect it is written, Heb. 4, 14. 16: Seeing, then, that we have a great

High Priest, etc., let us therefore come with confidence. For the Apostle bids us come to God, not with

confidence in our own merits, but with confidence in Christ as a High Priest; therefore he requires faith.

83] Thirdly. Peter, in Acts 10, 43, says: To Him give all the prophets witness that through His name,

whosoever believeth on Him, shall receive remission of sins. How could this be said more clearly? We

receive remission of sins, he says, through His name, i.e., for His sake; therefore, not for the sake of our

merits, not for the sake of our contrition, attrition, love, worship, works. And he adds: When we believe

in Him. Therefore he requires faith. For we cannot apprehend the name of Christ except by faith. Besides

he cites the agreement of all the prophets. This is truly to cite the authority of the Church. [For when all

the holy prophets bear witness, that is certainly a glorious, great excellent, powerful decretal and

testimony.] But of this topic we will speak again after a while, when treating of “Repentance.”

84] Fourthly. Remission of sins is something promised for Christ’s sake. Therefore it cannot be received

except by faith alone. For a promise cannot be received except by faith alone. Rom. 4, 16: Therefore it is

of faith that it might be by grace, to the end that the promise might be sure; as though he were to say: “If

the matter were to depend upon our merits, the promise would be uncertain and useless, because we

never could determine when we would have sufficient merit.” And this, experienced consciences can

easily understand [and would not, for a thousand worlds have our salvation depend upon ourselves].

Accordingly, Paul says, Gal. 3, 22: But the Scripture hath concluded all under sin, that the promise by

faith of Jesus Christ might be given to them that believe. He takes merit away from us, because he says

that all are guilty and concluded under sin; then he adds that the promise, namely, of the remission of

sins and of justification, is given, and adds how the promise can be received, namely, by faith. And this

reasoning, derived from the nature of a promise, is the chief reasoning [a veritable rock] in Paul, and is

often repeated. Nor can anything be devised or imagined whereby this argument of Paul can be

overthrown. Wherefore 85] let not good minds suffer themselves to be forced from the conviction that

we receive remission of sins for Christ’s sake, only through faith. In this they have sure and firm

consolation against the terrors of sin, and against eternal death, and against all the gates of hell.

[Everything else is a foundation of sand that sinks in trials.]

86] But since we receive remission of sins and the Holy Ghost by faith alone, faith alone justifies,

because those reconciled are accounted righteous and children of God, not on account of their own

purity, but through mercy for Christ’s sake, provided only they by faith apprehend this mercy.

Accordingly, Scripture testifies that by faith we are accounted righteous, Rom. 3, 26. We, therefore, will

add testimonies which clearly declare that faith is that very righteousness by which we are accounted

righteous before God, namely, not because it is a work that is in itself worthy, but because it receives the

promise by which God has promised that for Christ’s sake He wishes to be propitious to those believing

in Him, or because He knows that Christ of God is made unto us wisdom, and righteousness, and

sanctification, and redemption, 1 Cor. 1, 30.

87] In the Epistle to the Romans, Paul discusses this topic especially, and declares that, when we believe

that God, for Christ’s sake, is reconciled to us, we are justified freely by faith. And this proposition,

which contains the statement of the entire discussion [the principal matter of all Epistles, yea, of the

entire Scriptures], he maintains in the third chapter: We conclude that a man is justified by faith, without

the deeds of the Law, Rom. 3, 28. Here the adversaries interpret that this refers to Levitical ceremonies

[not to other virtuous works]. But Paul speaks not only of the ceremonies, but of the whole Law. For he

quotes afterward (7, 7) from the Decalog: Thou shalt not covet. And if moral works [that are not Jewish

ceremonies] would merit the remission of sins and justification, there would also be no need of Christ

and the promise, and all that Paul speaks of the promise would be overthrown. He would also have been

wrong in writing to the Ephesians, 2, 8: By grace are ye saved through faith, and that not of yourselves;

it is the gift of God, not of works. Paul likewise refers to Abraham and David, Rom. 4, 1. 6. But they had

the command of God concerning circumcision. Therefore, if any works justified, these works must also

have justified at the time that they had a command. But Augustine teaches correctly that Paul speaks of

the entire Law, as he discusses at length in his book, Of the Spirit and Letter, where he says finally:

These matters, therefore having been considered and treated, according to the ability that the Lord has

thought worthy to give us, we infer that man is not justified by the precepts of a good life, but by faith in

Jesus Christ.

88] And lest we may think that the sentence that faith justifies, fell from Paul inconsiderately, he fortifies

and confirms this by a long discussion in the fourth chapter to the Romans, and afterwards repeats it in

all his epistles. 89] Thus he says, Rom. 4, 4. 5: To him that worketh is the reward not reckoned of grace,

but of debt . But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is

counted for righteousness. Here he clearly says that faith itself is imputed for righteousness. Faith,

therefore, is that thing which God declares to be righteousness, and he adds that it is imputed freely, and

says that it could not be imputed freely, if it were due on account of works. Wherefore he excludes also

the merit of moral works [not only Jewish ceremonies, but all other good works]. For if justification

before God were due to these, faith would not be imputed for righteousness 90] without works. And

afterwards, Rom. 4, 9: For we say that faith was reckoned to Abraham for righteousness. 91] Romans 5,

1 says: Being justified by faith, we have peace with God, i.e., we have consciences that are tranquil and

joyful 92] before God. Rom. 10, 10: With the heart man believeth unto righteousness. Here he declares

that faith is 93] the righteousness of the heart. Gal. 2, 16: We have believed in Christ Jesus that we might

be justified by the faith of Christ, and not by the works of the Law. Eph. 2, 8: For by grace are ye saved

through faith, and that not of yourselves; it is the gift of God; not of works, lest any man should boast.

94] John 1, 12: To them gave He power to become the sons of God, even to them that believe on His

name; which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 95]

John 3, 14. 15: As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up,

that whosoever believeth in Him should not perish. 96] Likewise, 3, 17: For God sent not His Son into

the world to condemn the world, but that the world through Him might be saved. He that believeth on

Him is not condemned.

97] Acts 13, 38. 39: Be it known unto you therefore, men and brethren, that through this Man is

preached unto you the forgiveness of sins; and by Him all that believe are justified from all things from

which ye could not be justified by the Law of Moses. How could the office of Christ and justification be

declared more clearly? The Law, he says, did not justify. Therefore Christ was given, that we may

believe that for His sake we are justified. He plainly denies justification to the Law. Hence, for Christ’s

sake we are accounted righteous when we believe that God, for His sake, has been reconciled to us. 98]

Acts 4, 11. 12: This is the stone which was set at naught of you builders, which is become the head of the

corner. Neither is there salvation in any other; for there is none other name under heaven given among

men whereby we must be saved. But the name of Christ is apprehended only by faith. [I cannot believe in

the name of Christ in any other way than when I hear His merit preached, and lay hold of that.]

Therefore, by confidence in the name of Christ, and not by confidence in our works, we are saved. For

“the name” here signifies the cause which is mentioned, because of which salvation is attained. And to

call upon the name of Christ is to trust in the name of Christ, as the cause or price because of which we

are saved. 99] Acts 15, 9: Purifying their hearts by faith. Wherefore that faith of which the Apostles

speak is not idle knowledge, but a reality, receiving the Holy Ghost and justifying us [not a mere

knowledge of history, but a strong powerful work of the Holy Ghost, which changes hearts]

100] Hab. 2, 4: The just shall live by his faith. Here he says, first, that men are just by faith, by which

they believe that God is propitious, and he adds that the same faith quickens, because this faith produces

in the heart peace and joy and eternal life [which begins in the present life].

101] Is. 53, 11: By His knowledge shall He justify many. But what is the knowledge of Christ unless to

know the benefits of Christ, the promises which by the Gospel He has scattered broadcast in the world?

And to know these benefits is properly and truly to believe in Christ, to believe that that which God has

promised for Christ’s sake He will certainly fulfill.

102] But Scripture is full of such testimonies since, in some places, it presents the Law and in others the

promises concerning Christ, and the remission of sins, and the free acceptance of the sinner for Christ’s

sake.

103] Here and there among the Fathers similar testimonies are extant. For Ambrose says in his letter to a

certain Irenaeus: Moreover, the world was subject to Him by the Law for the reason that, according to

the command of the Law, all are indicted, and yet, by the works of the Law, no one is justified, i.e.,

because, by the Law, sin is perceived, but guilt is not discharged. The Law, which made all sinners,

seemed to have done injury, but when the Lord Jesus Christ came, He forgave to all sin which no one

could avoid, and, by the shedding of His own blood, blotted out the handwriting which was against us.

This is what he says in Rom. 5, 20: “The Law entered that the offense might abound. But where sin

abounded, grace did much more abound.” Because after the whole world became subject, He took away

the sin of the whole world, as he [John] testified, saying John 1, 29: “Behold the Lamb of God, which

taketh away the sin of the world.” And on this account let no one boast of works, because no one is

justified by his deeds. But he who is righteous has it given him because he was justified after the laver [of

Baptism]. Faith, therefore, is that which frees through the blood of Christ, because he is blessed “whose

transgression is forgiven, whose sin is covered,” Ps. 32, 1. 104] These are the words of Ambrose, which

clearly favor our doctrine; he denies justification to works, and ascribes to faith that it sets us free 105]

through the blood of Christ. Let all the Sententiarists, who are adorned with magnificent titles, be

collected into one heap. For some are called angelic; others, subtile, and others irrefragable [that is,

doctors who cannot err.] When all these have been read and reread, they will not be of as much aid for

understanding Paul as is this one passage of Ambrose.

106] To the same effect, Augustine writes many things against the Pelagians. In Of the Spirit and Letter

he says: The righteousness of the Law, namely, that he who has fulfilled it shall live in it, is set forth for

this reason that when any one has recognized his infirmity he may attain and work the same and live in

it, conciliating the Justifier not by his own strength nor by the letter of the Law itself (which cannot be

done), but by faith. Except in a justified man, there is no right work wherein he who does it may live. But

justification is obtained by faith. Here he clearly says that the Justifier is conciliated by faith, and that

justification is obtained by faith. And a little after: By the Law we fear God; by faith we hope in God. But

to those fearing punishment grace is hidden; and the soul laboring, etc., under this fear betakes itself by

faith to God’s mercy, in order that He may give what He commands. Here he teaches that by the Law

hearts are terrified, but by faith they receive consolation. He also teaches us to apprehend, by faith,

mercy, before we attempt to fulfil the Law. We will shortly cite certain other passages.

107] Truly, it is amazing that the adversaries are in no way moved by so many passages of Scripture,

which clearly ascribe justification to faith, and, indeed, 108] deny it to works. Do they think that the

same is repeated so often for no purpose? Do they think that these words fell inconsiderately from the

Holy Ghost? 109] But they have also devised sophistry whereby they elude them. They say that these

passages of Scripture, (which speak of faith,) ought to be received as referring to a fides formata, i.e.,

they do not ascribe justification to faith except on account of love. Yea, they do not, in any way, ascribe

justification to faith, but only to love, because they dream that faith can 110] coexist with mortal sin.

Whither does this tend, unless that they again abolish the promise and return to the Law? If faith receive

the remission of sins on account of love, the remission of sins will always be uncertain, because we never

love as much as we ought, yea, we do not love unless our hearts are firmly convinced that the remission

of sins has been granted us. Thus the adversaries, while they require in the remission of sins and

justification confidence in one’s own love, altogether abolish the Gospel concerning the free remission of

sins; although, at the same time, they neither render this love nor understand it, unless they believe that

the remission of sins is freely received.

111] We also say that love ought to follow faith, as Paul also says, Gal. 5, 6: For in Jesus Christ neither

circumcision availeth anything, nor uncircumcision, but faith which worketh by love. 112] And yet we

must not think on that account that by confidence in this love or on account of this love we receive the

remission of sins and reconciliation, just as we do not receive the remission of sins because of other

works that follow. But the remission of sins is received by faith alone, and, indeed, by faith properly so

called, because the promise cannot be received except by faith. 113] But faith, properly so called, is that

which assents to the promise [is when my heart, and the Holy Ghost in the heart, says: The promise of

God is true and certain]. Of 114] this faith Scripture speaks. And because it receives the remission of

sins, and reconciles us to God, by this faith we are [like Abraham] accounted righteous for Christ’s sake

before we love and do the works of the Law, although love necessarily follows. 115] Nor, indeed, is this

faith an idle knowledge, neither can it coexist with mortal sin, but it is a work of the Holy Ghost, whereby

we are freed from death, and terrified minds are encouraged and quickened. 116] And because this faith

alone receives the remission of sins, and renders us acceptable to God, and brings the Holy Ghost, it

could be more correctly called gratia gratum faciens, grace rendering one pleasing to God, than an effect

following, namely, love.

117] Thus far, in order that the subject might be made quite clear, we have shown with sufficient fulness,

both from testimonies of Scripture, and arguments derived from Scripture, that by faith alone we obtain

the remission of sins for Christ’s sake, and that by faith alone we are justified, i.e., of unrighteous men

made righteous, or regenerated. 118] But how necessary the knowledge of this faith is, can be easily

judged, because in this alone the office of Christ is recognized, by this alone we receive the benefits of

Christ; this alone brings sure and firm 119] consolation to pious minds. And in the Church [if there is to

be a church, if there is to be a Christian Creed] it is necessary that there should be the [preaching and]

doctrine [by which consciences are not made to rely on a dream or to build on a foundation of sand, but]

from which the pious may receive the sure hope of salvation. For the adversaries give men bad advice

[therefore the adversaries are truly unfaithful bishops, unfaithful preachers and doctors; they have

hitherto given evil counsel to consciences, and still do so by introducing such doctrine] when they bid

them doubt whether they obtain remission of sins. For how will such persons sustain themselves in death

who have heard nothing of this faith, and think that they ought to doubt whether they obtain the

remission of sins? 120] Besides, it is necessary that in the Church of Christ the Gospel be retained, i.e.,

the promise that for Christ’s sake sins are freely remitted. Those who teach nothing of this faith, 121]

concerning which we speak, altogether abolish the Gospel. But the scholastics mention not even a word

concerning this faith. Our adversaries follow them, and reject this faith. Nor do they see that, by rejecting

this faith they abolish the entire promise concerning the free remission of sins and the righteousness of

Christ.