Article III: _Of Love and the Fulfilling of the Law._
Here the adversaries urge against us: If thou wilt enter into life,
keep the commandments, Matt. 19, 17; likewise: The doers of the Law
shall be justified, Rom. 2, 13, and many other like things concerning
the Law and works. Before we reply to this, we must first declare
what we believe concerning love and the fulfilling of the Law.
It is written in the prophet, Jer. 31, 33: I will put My Law in their
inward parts, and write it in their hearts. And in Rom. 3, 31 Paul
says: Do we, then, make void the Law through faith? God forbid! Yea,
we establish the Law. And Christ says, Matt. 19, 17: If thou wilt
enter into life, keep the commandments. Likewise, 1 Cor. 13, 3: If I
have not charity, it profiteth me nothing. These and similar
sentences testify that the Law ought to be begun in us, and be kept
by us more and more [that we are to keep the Law when we have been
justified by faith, and thus increase more and more in the Spirit].
Moreover, we speak not of ceremonies, but of that Law which gives
commandment concerning the movements of the heart, namely, the
_Decalog_. Because, indeed, faith brings the Holy Ghost, and
produces in hearts a new life, it is necessary that it should produce
spiritual movements in hearts. And what these movements are, the
prophet, Jer. 31, 33, shows, when he says: I will put My Law into
their inward parts, and write it in their hearts. Therefore, when we
have been justified by faith and regenerated, we begin to fear and
love God, to pray to Him, to expect from Him aid, to give thanks and
praise Him and to obey Him in afflictions. We begin also to love our
neighbors, because our hearts have spiritual and holy movements
[there is now, through the Spirit of Christ a new heart mind, and
spirit within].
These things cannot occur until we have been justified by faith, and,
regenerated, we receive the Holy Ghost: first, because the Law cannot
be kept without [the knowledge of] Christ; and likewise the Law
cannot be kept without the Holy Ghost. But the Holy Ghost is
received by faith, according to the declaration of Paul, Gal. 3, 14:
That we might receive the promise of the Spirit through faith. Then,
too, how can the human heart love God while it knows that He is
terribly angry, and is oppressing us with temporal and perpetual
calamities? But the Law always accuses us, always shows that God is
angry. [Therefore, what the scholastics say of the love of God is a
dream.] God therefore is not loved until we apprehend mercy by faith.
Not until then does He become a lovable object.
Although, therefore, civil works, i.e., the outward works of the Law,
can be done, in a measure, without Christ and without the Holy Ghost
[from our inborn light], nevertheless it appears from what we have
said that those things which belong peculiarly to the divine Law, i.e.,
the affections of the heart towards God, which are commanded in the
first table, cannot be rendered without the Holy Ghost. But our
adversaries are fine theologians; they regard the second table and
political works; for the first table [in which is contained the
highest theology, on which all depends] they care nothing, as though
it were of no matter; or certainly they require only outward
observances. They in no way consider the Law that is eternal, and
placed far above the sense and intellect of all creatures [which
concerns the very Deity, and the honor of the eternal Majesty], Deut.
6, 5: Thou shalt love the Lord, thy God with all thine heart. [This
they treat as such a paltry small matter as if it did not belong to
theology.]
But Christ was given for this purpose, namely, that for His sake
there might be bestowed on us the remission of sins, and the Holy
Ghost to bring forth in us new and eternal life, and eternal
righteousness [to manifest Christ in our hearts, as it is written
John 16, 15: He shall take of the things of Mine, and show them unto
you. Likewise, He works also other gifts, love, thanksgiving,
charity, patience, etc.]. Wherefore the Law cannot be truly kept
unless the Holy Ghost be received through faith. Accordingly, Paul
says that the Law is established by faith, and not made void; because
the Law can only then be thus kept when the Holy Ghost is given. And
Paul teaches 2 Cor. 3, 15 sq., the veil that covered the face of
Moses cannot be removed except by faith in Christ, by which the Holy
Ghost is received. For he speaks thus: But even unto this day, when
Moses is read, the veil is upon their heart. Nevertheless, when it
shall turn to the Lord, the veil shall be taken away. Now the Lord
is that Spirit, and where the Spirit of the Lord is, there is liberty.
Paul understands by the veil the human opinion concerning the
entire Law, the _Decalog_ and the ceremonies, namely, that hypocrites
think that external and civil works satisfy the Law of God and that
sacrifices and observances justify before God _ex opere operato_.
But then this veil is removed from us, i.e., we are freed from this
error, when God shows to our hearts our uncleanness and the
heinousness of sin. Then, for the first time, we see that we are far
from fulfilling the Law. Then we learn to know how flesh, in
security and indifference, does not fear God, and is not fully
certain that we are regarded by God, but imagines that men are born
and die by chance. Then we experience that we do not believe that
God forgives and hears us. But when, on hearing the Gospel and the
remission of sins, we are consoled by faith, we receive the Holy
Ghost, so that now we are able to think aright concerning God, and to
fear and believe God, etc. From these facts it is apparent that the
Law cannot be kept without Christ and the Holy Ghost.
We, therefore, profess that it is necessary that the Law be begun in
us, and that it be observed continually more and more. And at the
same time we comprehend both spiritual movements and external good
works [the good heart within and works without]. Therefore the
adversaries falsely charge against us that our theologians do not
teach good works, while they not only require these, but also show
how they can be done [that the heart must enter into these works,
lest they be mere lifeless, cold works of hypocrites]. The result
convicts hypocrites, who by their own powers endeavor to fulfil the
Law, that they cannot accomplish what they attempt. [For are they
free from hatred, envy, strife, anger, wrath, avarice, adultery, etc.?
Why, these vices were nowhere greater than in the cloisters and
sacred institutes.] For human nature is far too weak to be able by
its own powers to resist the devil, who holds as captives all who
have not been freed through faith. There is need of the power of
Christ against the devil, namely, that, inasmuch as we know that for
Christ's sake we are heard, and have the promise, we may pray for the
governance and defense of the Holy Ghost, that we may neither be
deceived and err, nor be impelled to undertake anything contrary to
God's will. [Otherwise we should, every hour, fall into error and
abominable vices.] Just as Ps. 68, 18 teaches: Thou hast led
captivity captive; Thou hast received gifts for man. For Christ has
overcome the devil, and has given to us the promise and the Holy
Ghost, in order that, by divine aid, we ourselves also may overcome.
And 1 John 3, 8: For this purpose the Son of God was manifested, that
He might destroy the works of the devil. Again, we teach not only
how the Law can be observed, but also how God is pleased if anything
be done, namely, not because we render satisfaction to the Law, but
because we are in Christ, as we shall say after a little. It is,
therefore, manifest that we require good works. Yea, we add also
this, that it is impossible for love to God, even though it be small,
to be sundered from faith, because through Christ we come to the
Father, and, the remission of sins having been received, we now are
truly certain that we have a God, i.e., that God cares for us; we
call upon Him, we give Him thanks, we fear Him, we love Him as John
teaches in his first Epistle, 4, 19: We love Him he says, because He
first loved us, namely, because He gave His Son for us, and forgave
us our sins. Thus he indicates that faith precedes and love follows.
Likewise the faith of which we speak exists in repentance i.e., it
is conceived in the terrors of conscience, which feels the wrath of
God against our sins, and seeks the remission of sins, and to be
freed from sin. And in such terrors and other afflictions this faith
ought to grow and be strengthened. Wherefore it cannot exist in
those who live according to the flesh, who are delighted by their own
lusts and obey them. Accordingly, Paul says, Rom. 8, 1: There is,
therefore, now no condemnation to them that are in Christ Jesus, who
walk not after the flesh, but after the Spirit. So, too, vv. 12. 13:
We are debtors, not to the flesh, to live after the flesh. For if ye
live after the flesh, ye shall die; but if ye, through the Spirit, do
mortify the deeds of the body, ye shall live. Wherefore, the faith
which receives remission of sins in a heart terrified and fleeing
from sin does not remain in those who obey their desires, neither
does it coexist with mortal sin.
From these effects of faith the adversaries select one, namely, love,
and teach that love justifies. Thus it is clearly apparent that they
teach only the Law. They do not teach that remission of sins through
faith is first received. They do not teach of Christ as Mediator,
that for Christ's sake we have a gracious God; but because of our
love. And yet, what the nature of this love is they do not say,
neither can they say. They proclaim that they fulfil the Law,
although this glory belongs properly to Christ; and they set against
the judgment of God confidence in their own works; for they say that
they _merit de condigno_ (according to righteousness) grace and
eternal life. This confidence is absolutely impious and vain. For
in this life we cannot satisfy the Law, because carnal nature does
not cease to bring forth wicked dispositions [evil inclination and
desire], even though the Spirit in us resists them.
But some one may ask: Since we also confess that love is a work of
the Holy Ghost, and since it is righteousness, because it is the
fulfilling of the Law, why do we not teach that it justifies? To
this we must reply: In the first place, it is certain that we receive
remission of sins, neither through our love nor for the sake of our
love, but for Christ's sake, by faith alone. Faith alone, which
looks upon the promise, and knows that for this reason it must be
regarded as certain that God forgives, because Christ has not died in
vain, etc., overcomes the terrors of sin and death. If any one
doubts whether sins are remitted him, he dishonors Christ, since he
judges that his sin is greater or more efficacious than the death and
promise of Christ although Paul says, Rom. 5, 20: Where sin abounded,
grace did much more abound, i.e., that mercy is more comprehensive
[more powerful, richer, and stronger] than sin. If any one thinks
that he obtains the remission of sins because he loves, he dishonors
Christ, and will discover in God's judgment that this confidence in
his own righteousness is wicked and vain. Therefore it is necessary
that faith [alone] reconciles and justifies. And as we do not
receive remission of sins through other virtues of the Law, or on
account of these namely, on account of patience, chastity, obedience
towards magistrates, etc., and nevertheless these virtues ought to
follow, so, too, we do not receive remission of sins because of love
to God although it is necessary that this should follow. Besides,
the custom of speech is well known that by the same word we sometimes
comprehend by synecdoche the cause and effects. Thus in Luke 7, 47
Christ says: Her sins, which are many, are forgiven for she loved
much. For Christ interprets Himself [this very passage] when He adds:
Thy faith hath saved thee. Christ, therefore, did not mean that the
woman, by that work of love, had merited the remission of sins. For
that is the reason He says: Thy faith hath sated thee. But faith is
that which freely apprehends God's mercy on account of God's Word
[which relies upon God's mercy and Word, and not upon one's own work].
If any one denies that this is faith [if any one imagines that he
can rely at the same time upon God and his own works], he does not
understand at all what faith is. [For the terrified conscience is
not satisfied with its own works, but must cry after mercy, and is
comforted and encouraged alone by God's Word.] And the narrative
itself shows in this passage what that is which He calls love. The
woman came with the opinion concerning Christ that with Him the
remission of sins should be sought. This worship is the highest
worship of Christ. Nothing greater could she ascribe to Christ. To
seek from Him the remission of sins was truly to acknowledge the
Messiah. Now, thus to think of Christ, thus to worship Him, thus to
embrace Him, is truly to believe. Christ, moreover, employed the
word "love" not towards the woman, but against the Pharisee, because
He contrasted the entire worship of the Pharisee with the entire
worship of the woman. He reproved the Pharisee because he did not
acknowledge that He was the Messiah, although he rendered Him the
outward offices due to a guest and a great and holy man. He points
to the woman and praises her worship, ointment, tears, etc., all of
which were signs of faith and a confession, namely, that with Christ
she sought the remission of sins. It is indeed a great example which,
not without reason, moved Christ to reprove the Pharisee, who was a
wise and honorable man, but not a believer. He charges him with
impiety, and admonishes him by the example of the woman, showing
thereby that it is disgraceful to him, that, while an unlearned woman
believes God, he, a doctor of the Law, does not believe, does not
acknowledge the Messiah, and does not seek from Him remission of sins
and salvation. Thus, therefore, He praises the entire worship [faith
with its fruits, but towards the Pharisee He names only the fruits
which prove to men that there is faith in the heart] as it often
occurs in the Scriptures that by one word we embrace many things; as
below we shall speak at greater length in regard to similar passages,
such as Luke 11, 41: Give alms of such things as ye have; and, behold,
all things are clean unto you. He requires not only alms, but also
the righteousness of faith. Thus He here says: Her sins, which are
many, are forgiven, for she loved much i.e., because she has truly
worshiped Me with faith and the exercises and signs of faith. He
comprehends the entire worship. Meanwhile He teaches this, that the
remission of sins is properly received by faith, although love,
confession, and other good fruits ought to follow. Wherefore He does
not mean this, that these fruits are the price, or are the
propitiation, because of which the remission of sins, which
reconciles us to God, is given. We are disputing concerning a great
subject, concerning the honor of Christ, and whence good minds may
seek for sure and firm consolation whether confidence is to be placed
in Christ or in our works. Now, if it is to be placed in our works,
the honor of Mediator and Propitiator will be withdrawn from Christ.
And yet we shall find, in God's judgment, that this confidence is
vain, and that consciences rush thence into despair. But if the
remission of sins and reconciliation do not occur freely for Christ's
sake, but for the sake of our love, no one will have remission of
sins, unless when he has fulfilled the entire Law, because the Law
does not justify as long as it can accuse us. Therefore it is
manifest that, since justification is reconciliation for Christ's
sake we are justified by faith, because it is very certain that by
faith alone the remission of sins is received.
Now, therefore, let us reply to the objection which we have above
stated: [Why does love not justify anybody before God?] The
adversaries are right in thinking that love is the fulfilling of the
Law, and obedience to the Law is certainly righteousness. [Therefore
it would be true that love justifies us if we would keep the Law.
But who in truth can say or boast that he keeps the Law, and loves
God as the Law has commanded? We have shown above that God has made
the promise of grace, because we cannot observe the Law. Therefore
Paul says everywhere that we cannot be justified before God by the
Law.] But they make a mistake in this that they think that we are
justified by the Law. [The adversaries have to fail at this point,
and miss the main issue, for in this business they only behold the
Law. For all men's reason and wisdom cannot but hold that we must
become pious by the Law, and that a person externally observing the
Law is holy and pious. But the Gospel faces us about, directs us
away from the Law to the divine promises, and teaches that we are not
justified, etc.] Since, however, we are not justified by the Law
[because no person can keep it], but receive remission of sins and
reconciliation by faith for Christ's sake, and not for the sake of
love or the fulfilling of the Law, it follows necessarily that we are
justified by faith in Christ. [For before we fulfil one tittle of
the Law, there must be faith in Christ by which we are reconciled to
God and first obtain the remission of sin. Good God, how dare people
call themselves Christians or say that they once at least looked into
or read the books of the Gospel when they still deny that we obtain
remission of sins by faith in Christ? Why, to a Christian it is
shocking merely to hear such a statement.]
Again, [in the second place,] this fulfilling of the Law or obedience
towards the Law, is indeed righteousness, when it is complete; but in
us it is small and impure. [For, although they have received the
first-fruits of the Spirit, and the new, yea the eternal life has
begun in them, there still remains a remnant of sin and evil lust,
and the Law still finds much of which it must accuse us.] Accordingly,
it is not pleasing for its own sake, and is not accepted for its own
sake. But although from those things which have been said above it
is evident that justification signifies not the beginning of the
renewal, but the reconciliation by which also we afterwards are
accepted, nevertheless it can now be seen much more clearly that the
inchoate fulfilling of the Law does not justify, because it is
accepted only on account of faith. [Trusting in our own fulfilment
of the Law is sheer idolatry and blaspheming Christ, and in the end
it collapses and causes our consciences to despair. Therefore, this
foundation shall stand forever, namely, that for Christ's sake we are
accepted with God, and justified by faith, not on account of our love
and works. This we shall make so plain and certain that anybody may
grasp it. As long as the heart is not at peace with God, it cannot
be righteous, for it flees from the wrath of God, despairs, and would
have God not to judge it. Therefore the heart cannot be righteous
and accepted with God while it is not at peace with God. Now, faith
alone makes the heart to be content, and obtains peace and life Rom.
5, 1, because it confidently and frankly relies on the promise of God
for Christ's sake. But our works do not make the heart content, for
we always find that they are not pure. Therefore it must follow that
we are accepted with God, and justified by faith alone, when in our
hearts we conclude that God desires to be gracious to us, not on
account of our works and fulfilment of the Law, but from pure grace,
for Christ's sake. What can our opponents bring forward against this
argument? What can they invent and devise against the plain truth?
For this is quite certain, and experience teaches forcibly enough,
that when we truly feel the judgment and wrath of God, or become
afflicted, our works and worship cannot set the heart at rest.
Scripture indicates this often enough as in Ps. 143, 2: Enter not
into judgment with Thy servant; for in Thy sight shall no man living
be justified. Here he clearly shows that all the saints, all the
pious children of God, who have the Holy Ghost, if God would not by
grace forgive them their sin, still have remnants of sin in the flesh.
For when David in another place, Ps. 7, 8, says: Judge me O Lord,
according to my righteousness, he refers to his cause, and not to his
righteousness, and asks God to protect his cause and word, for he
says: Judge, O Lord, my cause. Again, in Ps. 130, 3 he clearly
states that no person, not even the greatest saints, can bear God's
judgment, if He were to observe our iniquity, as he says: If Thou,
Lord, shouldest mark iniquity, O Lord, who shall stand! And thus
says Job, 9, 28: I was afraid of all my works (Engl. vers., sorrows).
Likewise chap. 9, 30: If I wash myself with snow-water, and make my
hands never so clean, yet shalt Thou plunge me in the ditch. And
Prov. 20, 9: Who can say, I have made my heart clean? And 1 John 1,
8: If we say that we have no sin, we deceive ourselves and the truth
is not in us. And in the Lord's Prayer the saints ask for the
forgiveness of sins. Therefore even the saints have guilt and sins.
Again in Num. 14, 18: The innocent will not be innocent. And
Zechariah, 2, 13, says: Be silent O all flesh, before the Lord. And
Isaiah 40, 6 sqq.: All flesh is grass, i.e., flesh and righteousness
of the flesh cannot endure the judgment of God. And Jonah says, 2, 9:
They that observe lying vanities forsake their own mercy. Therefore,
pure mercy preserves us, our own works, merits, endeavors, cannot
preserve us. These and similar declarations in the Scriptures
testify that our works are unclean, and that we need mercy.
Wherefore works do not render consciences pacified but only mercy
apprehended by faith does.] Nor must we trust that we are accounted
righteous before God by our own perfection and fulfilling of the Law,
but rather for Christ's sake.
First [in the third place], because Christ does not cease to be
Mediator after we have been renewed. They err who imagine that He
has merited only a first grace, and that afterwards we please God and
merit eternal life by our fulfilling of the Law. Christ remains
Mediator, and we ought always to be confident that for His sake we
have a reconciled God even although we are unworthy. As Paul clearly
teaches when he says [By whom also we have access to God, Rom. 5, 2.
For our best works, even after the grace of the Gospel has been
received, as I stated, are still weak and not at all pure. For sin
and Adam's fall are not such a trifling thing as reason holds or
imagines, it exceeds the reason and thought of all men to understand
what a horrible wrath of God has been handed on to us by that
disobedience. There occurred a shocking corruption of the entire
human nature, which no work of man, but only God Himself, can
restore], 1 Cor. 4, 4: I know nothing by myself, yet am I not hereby
justified, but he knows that by faith he is accounted righteous for
Christ's sake, according to the passage: Blessed are they whose
iniquities are forgiven, Ps. 32, 1; Rom. 4, 7. [Therefore we need
grace, and the gracious goodness of God, and the forgiveness of sin,
although we have done many good works.] But this remission is always
received by faith. Likewise, the imputation of the righteousness of
the Gospel is from the promise; therefore it is always received by
faith, and it always must be regarded certain that by faith we are
for Christ's sake, accounted righteous. If the regenerate ought
afterwards to think that they will be accepted on account of the
fulfilling of the Law, when would conscience be certain that it
pleased God, since we never satisfy the Law? Accordingly, we must
always recur to the promise; by this our infirmity must be sustained,
and we must regard it as certain that we are accounted righteous for
the sake of Christ, who is ever at the right hand of God, who also
maketh intercession for us, Rom. 8, 34. If any one think that he is
righteous and accepted on account of his own fulfilment of the Law,
and not on account of Christ's promise, he dishonors this High Priest.
Neither can it be understood how one could imagine that man is
righteous before God when Christ is excluded as Propitiator and
Mediator.
Again [in the fourth place], what need is there of a long discussion?
[If we were to think that, after we have come to the Gospel and are
born again, we were to merit by our works that God be gracious to us,
not by faith, conscience would never find rest, but would be driven
to despair. For the Law unceasingly accuses us, since we never can
satisfy the Law.] All Scripture, all the Church cries out that the
Law cannot be satisfied. Therefore this inchoate fulfilment of the
Law does not please on its own account, but on account of faith in
Christ. Otherwise the Law always accuses us. For who loves or fears
God sufficiently? Who with sufficient patience bears the afflictions
imposed by God? Who does not frequently doubt whether human affairs
are ruled by God's counsel or by chance? Who does not frequently
doubt whether he be heard by God? Who is not frequently enraged
because the wicked enjoy a better lot than the pious, because the
pious are oppressed by the wicked? Who does satisfaction to his own
calling? Who loves his neighbor as himself? Who is not tempted by
lust? Accordingly Paul says, Rom. 7, 19: The good that I would I do
not; but the evil which I would not that I do. Likewise v. 25: With
the mind I myself serve the Law of God, but with the flesh, the law
of sin. Here he openly declares that he serves the law of sin. And
David says, Ps. 143, 2: Enter not into judgment with Thy servant; for
in Thy sight shall no man living be justified. Here even a servant
of God prays for the averting of judgment. Likewise Ps. 32, 2:
Blessed is the man unto whom the Lord imputeth not iniquity.
Therefore, in this our infirmity there is always present sin, which
could be imputed, and of which he says a little while after, v. 6:
For this shall every one that is godly pray unto Thee. Here he shows
that even saints ought to seek remission of sins. More than blind
are those who do not perceive that wicked desires in the flesh are
sins, of which Paul, Gal. 5, 17, says: The flesh lusteth against the
Spirit, and the Spirit against the flesh. The flesh distrusts God,
trusts in present things, seeks human aid in calamities, even
contrary to God's will, flees from afflictions, which it ought to
bear because of God's commands, doubts concerning God's mercy, etc.
The Holy Ghost in our hearts contends with such dispositions [with
Adam's sin] in order to suppress and mortify them [this poison of the
old Adam, this desperately wicked disposition], and to produce new
spiritual movements. But concerning this topic we will collect more
testimonies below, although they are everywhere obvious not only in
the Scriptures, but also in the holy Fathers.
Well does Augustine say: All the commandments of God are fulfilled
when whatever is not done, is forgiven. Therefore he requires faith
even in good works [which the Holy Spirit produces in us], in order
that we may believe that for Christ's sake we please God, and that
even the works are not of themselves worthy and pleasing. And Jerome,
against the Pelagians, says: Then, therefore, we are righteous when
we confess that we are sinners, and that our righteousness consists
not in our own merit, but in God's mercy. Therefore, in this
inchoate fulfilment of the Law, faith ought to be present, which is
certain that for Christ's sake we have a reconciled God. For mercy
cannot be apprehended unless by faith, as has been repeatedly said
above. [Therefore those who teach that we are not accepted by faith
for Christ's sake but for the sake of our own works, lead consciences
into despair.] Wherefore, when Paul says, Rom. 3, 31: We establish
the Law through faith, by this we ought to understand, not only that
those regenerated by faith receive the Holy Ghost, and have movements
agreeing with God's Law, but it is by far of the greatest importance
that we add also this, that we ought to perceive that we are far
distant from the perfection of the Law. Wherefore we cannot conclude
that we are accounted righteous before God because of our fulfilling
of the Law, but in order that the conscience may become tranquil,
justification must be sought elsewhere. For we are not righteous
before God as long as we flee from God's judgment, and are angry with
God. Therefore we must conclude that, being reconciled by faith, we
are accounted righteous for Christ's sake, not for the sake of the
Law or our works, but that this inchoate fulfilling of the Law
pleases on account of faith, and that, on account of faith, there is
no imputation of the imperfection of the fulfilling of the Law, even
though the sight of our impurity terrifies us. Now, if justification
is to be sought elsewhere, our love and works do not therefore
justify. Far above our purity, yea, far above the Law itself ought
to be placed the death and satisfaction of Christ, presented to us
that we might be sure that because of this satisfaction, and not
because of our fulfilling of the Law, we have a gracious God.
Paul teaches this in Gal. 3, 13, when he says: Christ hath redeemed
us from the curse of the Law, being made a curse for us, i.e. the Law
condemns all men, but Christ, because without sin He has borne the
punishment of sin, and been made a victim for us has removed that
right of the Law to accuse and condemn those who believe in Him,
because He Himself is the propitiation for them for whose sake we are
now accounted righteous. But since they are accounted righteous, the
Law cannot accuse or condemn them, even though they have not actually
satisfied the Law. To the same purport he writes to the Colossians,
2, 10: Ye are complete in Him, as though he were to say: Although ye
are still far from the perfection of the Law, yet the remnants of sin
do not condemn you, because for Christ's sake we have a sure and firm
reconciliation, if you believe, even though sin inhere in your flesh.
The promise ought always to be in sight that God, because of His
promise, wishes for Christ's sake, and not because of the Law or our
works, to be gracious and to justify. In this promise timid
consciences ought to seek reconciliation and justification, by this
promise they ought to sustain themselves, and be confident that for
Christ's sake, because of His promise, they have a gracious God.
Thus works can never render a conscience pacified, but only the
promise can. If, therefore, justification and peace of conscience
must be sought elsewhere than in love and works, love and works do
not justify, although they are virtues and pertain to the
righteousness of the Law, in so far as they are a fulfilling of the
Law. So far also this obedience of the Law justifies by the
righteousness of the Law. But this imperfect righteousness of the
Law is not accepted by God, unless on account of faith. Accordingly
it does not justify, i.e., it neither reconciles, nor regenerates,
nor by itself renders us accepted before God.
From this it is evident that we are justified before God by faith
alone [i.e., it obtains the remission of sins and grace for Christ's
sake and regenerates us. Likewise, it is quite clear that by faith
alone the Holy Ghost is received; again, that our works and this
inchoate fulfilling of the Law do not by themselves please God. Now,
even if I abound in good works like Paul or Peter, I must seek my
righteousness elsewhere, namely, in the promise of the grace of
Christ, again, if only faith calms the conscience, it must, indeed be
certain that only faith justifies before God. For, if we wish to
teach correctly, we must adhere to this, that we are accepted with
God not on account of the Law, not on account of works, but for
Christ's sake. For the honor, due Christ, must not be given to the
Law or our-miserable works.] because by faith alone we receive
remission of sins and reconciliation, because reconciliation or
justification is a matter promised for Christ's sake, and not for the
sake of the Law. Therefore it is received by faith alone, although,
when the Holy Ghost is given, the fulfilling of the Law follows.