The Apology Of The Augsburg Confession

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. 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 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.

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

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. 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.

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, Archae aemioy pantos, 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. 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.

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. 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.