The Augsburg Confession, 465th Anniversary Edition | Page 8

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neither would the preeminence of man's works be superseded by the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