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Article XX: Of Good Works.
Our
teachers are falsely accused of
forbidding good Works. 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. 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. Since our adversaries have been admonished of these things, they are now unlearning them, and do not preach these unprofitable works as heretofore. Besides, they begin to mention faith, of which there was heretofore marvelous silence. 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. This doctrine is more tolerable than the former one, and can afford more
consolation than their old doctrine.
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: --
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 Christs sake, who alone has been set forth the
Mediator and
Propitiation, 1 Tim. 2, 6, in order that the Father may be reconciled through Him. 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.
This doctrine concerning faith is
everywhere treated by Paul, Eph. 2, 8: By grace are ye saved through faith; and that not of yourselves; it is the gift of God, not of works, etc.
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
Augustine, in many volumes, defends grace and the righteousness of faith, over against the merits of works. 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.
But, although this
doctrine is despised by the
inexperienced, nevertheless God- fearing and anxious consciences find by experience that it brings the greatest
consolation, because
consciences cannot be set at rest through any works, but only by faith, when they take the sure ground that for Christ's sake they have a reconciled God. As Paul teaches Rom. 5, 1: Being justified by faith, we have peace with God. This whole doctrine is to be referred to that conflict of the terrified conscience, neither can it be understood apart from that conflict. Therefore inexperienced and profane men judge ill concerning this matter, who dream that Christian righteousness is nothing but civil and
philosophical righteousness.
Heretofore consciences were plagued with the doctrine of works, they did not hear the
consolation from the
Gospel. Some persons were driven by conscience into the desert, into
monasteries hoping there to merit grace by a monastic life. Some also devised other works whereby to merit grace and make satisfaction for sins. Hence there was very great need to treat of, and renew, this doctrine of faith in Christ, to the end that anxious consciences should not be without consolation but that they might know that grace and forgiveness of sins and justification are apprehended by faith in Christ.
Men are also admonished that here the term "
faith" does not signify merely the
knowledge of the history, such as is in the ungodly and in the devil, but signifies a faith which believes, not merely the history, but also the effect of the history -- namely, this Article: the
forgiveness of
sins, to wit, that we have
grace,
righteousness, and
forgiveness of sins through
Christ.
Now he that knows that he has a
Father gracious to him through
Christ, truly knows God; he knows also that God
cares for him, and calls upon God; in a word, he is not without God, as the
heathen. For devils and the ungodly are not able to believe this Article: the
forgiveness of sins. Hence, they
hate God as an enemy, call not upon Him, and expect no good from Him.
Augustine also admonishes his readers concerning the word "
faith," and teaches that the term "
faith" is accepted in the
Scriptures not for knowledge such as is in the ungodly but for
confidence which consoles and
encourages the
terrified mind.
Furthermore, it is taught on our part that it is
necessary to do
good works, not that we should trust to merit grace by them, but because it is the
will of God. It is only by faith that
forgiveness of sins is apprehended, and that, for nothing. And because through faith the
Holy Ghost is received, hearts are renewed and endowed with new affections, so as to be able to bring forth good works. For
Ambrose says: Faith is the mother of a good will and right doing. For man's powers without the Holy Ghost are full of
ungodly affections, and are too weak to do works which are good in God's sight. Besides, they are in the power of the devil who impels men to divers sins, to ungodly opinions, to open crimes. This we may see in the
philosophers, who, although they endeavored to live an
honest life could not
succeed, but were defiled with many open crimes. Such is the feebleness of man when he is without faith and without the Holy Ghost, and governs himself only by human strength.
Hence it may be readily seen that this
doctrine is not to be charged with prohibiting good works, but rather the more to be commended, because it shows how we are enabled to do good works. For without faith human nature can in no wise do the works of the First or of the Second Commandment. Without faith it does not call upon God, nor expect anything from God, nor bear the cross, but seeks, and trusts in, man's help. And thus, when there is no faith and trust in God all manner of lusts and human devices rule in the heart. Wherefore Christ said, John 16,6: Without Me ye can do nothing; and the Church sings:
Lacking Thy
divine favor, There is nothing found in
man, Naught in him is
harmless.