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the preeminence of man's works be superseded by the mercy of God, if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-fe