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.
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