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Lastly, readers are to be admonished of this, namely, that the adversaries give the worst advice to godly consciences when they teach that by works the remission of sing is merited, because conscience, in acquiring remission through works, cannot be confident that the work will satisfy God. Accordingly, it is always tormented, and continually devises other works and other acts of worship, until it altogether despairs. This course is described by Paul, , where he proves that the promise of righteousness is not obtained because of our works, because we could never affirm that we had a reconciled God. For the Law always accuses. Thus the promise would be in vain and uncertain. He accordingly concludes that this promise of the remission of sins and of righteousness is received by faith, not on account of works. This is the true, simple, and genuine meaning of Paul, in which the greatest consolation is offered godly consciences, and the glory of Christ is shown forth, who certainly was given to us for this purpose, namely, that through Him we might have grace, righteousness, and peace.

Thus far we have reviewed the principal passages which the adversaries cite against us, in order to show that faith does not justify, and that we merit, by our works, remission of sins and grace. But we hope that we have shown clearly enough to godly consciences that these passages are not opposed to our doctrine; that the adversaries wickedly distort the Scriptures to their opinions; that the most of the passages which they cite have been garbled; that, while omitting the clearest passages concerning faith, they only select from the Scriptures passages concerning works, and even these they distort; that everywhere they add certain human opinions to that which the words of Scripture say; that they teach the Law in such a manner as to suppress the Gospel concerning Christ. For the entire doctrine of the adversaries is, in part, derived from human reason, and is, in part, a doctrine of the Law, not of the Gospel. For they teach two modes of justification, of which the one has been derived from reason and the other from the Law, not from the Gospel, or the promise concerning Christ.

The former mode of justification with them is, that they teach that by good works men merit grace both de congruo and de condigno. This mode is a doctrine of reason, because reason, not seeing the uncleanness of the heart, thinks that it pleases God if it perform good works, and for this reason other works and other acts of worship are constantly devised, by men in great peril, against the terrors of conscience. The heathen and the Israelites slew human victims, and undertook many other most painful works in order to appease God's wrath. Afterwards, orders of monks were devised, and these vied with each other in the severity of their observances against the terrors of conscience and God's wrath. And this mode of justification, because it is according to reason, and is altogether occupied with outward works, can be understood, and to a certain extent be rendered. And to this the canonists have distorted the misunderstood Church ordinances, which were enacted by the Fathers for a far different purpose, namely, not that by these works we should seek after righteousness, but that, for the sake of mutual tranquility among men, there might be a certain order in the Church. In this manner they also distorted the Sacraments, and most especially the Mass, through which they seek ex opere operato righteousness, grace, and salvation.

Another mode of justification is handed down by the scholastic theologians when they teach that we are righteous through a habit infused by God, which is love, and that, aided by this habit, we observe the Law of God outwardly and inwardly, and that this fulfilling of the Law is worthy of grace and of eternal life. This doctrine is plainly the doctrine of the Law. For that is true which the Law says: Thou shalt love the Lord, thy God, etc., . Thou shalt love thy neighbor, . Love is, therefore, the fulfilling of the Law.

But it is easy for a Christian to judge concerning both modes, because both modes exclude Christ, and are therefore to be rejected. In the former, which teaches that our works are a propitiation for sin, the impiety is manifest. The latter mode contains much that is injurious. It does not teach that, when we are born again, we avail ourselves of Christ. It does not teach that justification is the remission of sins. It does not teach that we attain the remission of sins before we love, but falsely represents that we rouse in ourselves the act of love, through which we merit remission of sins. Nor does it teach that by faith in Christ we overcome the terrors of sin and death. It falsely represents that, by their own fulfilling of the Law, without Christ as Propitiator, men come to God. Finally, it represents that this very fulfilling of the Law, without Christ as Propitiator, is righteousness worthy of grace and eternal life, while nevertheless scarcely a weak and feeble fulfilling of the Law occurs even in saints.

But if any one will only reflect upon it that the Gospel has not been given in vain to the world, and that Christ has not been promised, set forth, has not been born, has not suffered, has not risen again in vain, he will most readily understand that we are justified not from reason or from the Law. In regard to justification, we therefore are compelled to dissent from the adversaries. For the Gospel shows another mode; the Gospel compels us to avail ourselves of Christ in justification; it teaches that through Him we have access to God by faith; it teaches that we ought to set Him as Mediator and Propitiator against God's wrath; it teaches that by faith in Christ the remission of sins and reconciliation are received, and the terrors of sin and of death overcome. Thus Paul also says that righteousness is not of the Law, but of the promise, in which the Father has promised that He wishes to forgive, that for Christ's sake He wishes to be reconciled. This promise, however, is received by faith alone, as Paul testifies, . This faith alone receives remission of sins, justifies, and regenerates. Then love and other good fruits follow. Thus, therefore, we teach that man is justified, as we have above said, when conscience, terrified by the preaching of repentance, is cheered and believes that for Christ's sake it has a reconciled God. This faith is counted for righteousness before God, . And when in this manner the heart is cheered and quickened by faith, it receives the Holy Ghost, who renews us, so that we are able to observe the Law; so that we are able to love God and the Word of God, and to be submissive to God in afflictions; so that we are able to be chaste, to love our neighbor, etc. Even though these works are as yet far distant from the perfection of the Law, yet they please on account of faith, by which we are accounted righteous, because we believe that for Christ's sake we have a reconciled God. These things are plain and in harmony with the Gospel, and can be understood by persons of sound mind. And from this foundation it can easily be decided why we ascribe justification to faith, and not to love; although love follows faith, because love is the fulfilling of the Law. But Paul teaches that we are justified not from the Law, but from the promise which is received only by faith. For we neither come to God without Christ as Mediator, nor receive remission of sins for the sake of our love, but for the sake of Christ. Likewise we are not able to love God while He is angry, and the Law always accuses us, always manifests to us an angry God. Therefore, by faith we must first apprehend the promise that for Christ's sake the Father is reconciled and forgives. Afterwards we begin to observe the Law. Our eyes are to be cast far away from human reason, far away from Moses upon Christ, and we are to believe that Christ is given us, in order that for His sake we may be accounted righteous. In the flesh we never satisfy the Law. Thus, therefore, we are accounted righteous, not on account of the Law, but on account of Christ, because His merits are granted us, if we believe on Him. If any one, therefore, has considered these foundations, that we are not justified by the Law, because human nature cannot observe the Law of God and cannot love God, but that we are justified from the promise, in which, for Christ's sake, reconciliation, righteousness, and eternal life have been promised, he will easily understand that justification must necessarily be ascribed to faith, if he only will reflect upon the fact that it is not in vain that Christ has been promised and set forth, that He has been born and has suffered and been raised again; if he will reflect upon the fact that the promise of grace in Christ is not in vain, that it was made immediately from the beginning of the world, apart from and beyond the Law; if he will reflect upon the fact that the promise should be received by faith, as says: He that believeth not God hath made Him a liar, because he believeth not the record that God gave of His Son. And this is the record that God hath given to us eternal life, and this life is in His Son. He that hath the Son hath life, and he that hath not the Son of God hath not life. And Christ says, : If the Son, therefore, shall make you free, ye shall be free indeed. And Paul, : By whom also we have access to God; and he adds: by faith. By faith in Christ, therefore, the promise of remission of sins and of righteousness is received. Neither are we justified before God by reason or by the Law.

These things are so plain and so manifest that we wonder that the madness of the adversaries is so great as to call them into doubt. The proof is manifest that, since we are justified before God not from the Law, but from the promise, it is necessary to ascribe justification to faith. What can be opposed to this proof, unless some one wish to abolish the entire Gospel and the entire Christ? The glory of Christ becomes more brilliant when we teach that we avail ourselves of Him as Mediator and Propitiator. Godly consciences see that in this doctrine the most abundant consolation is offered to them, namely, that they ought to believe and most firmly assert that they have a reconciled Father for Christ's sake, and not for the sake of our righteousness, and that, nevertheless, Christ aids us, so that we are able to observe also the Law. Of such great blessings as these the adversaries deprive the Church when they condemn, and endeavor to efface, the doctrine concerning the righteousness of faith. Therefore let all well-disposed minds beware of consenting to the godless counsels of the adversaries. In the doctrine of the adversaries concerning justification no mention is made of Christ, and how we ought to set Him against the wrath of God, as though, indeed, we were able to overcome the wrath of God by love, or to love an angry God. In regard to these things, consciences are left in uncertainty. For if they are to think that they have a reconciled God for the reason that they love, and that they observe the Law, they must needs always doubt whether they have a reconciled God, because they either do not feel this love, as the adversaries acknowledge, or they certainly feel that it is very small; and much more frequently do they feel that they are angry at the judgment of God, who oppresses human nature with many terrible evils, with troubles of this life, the terrors of eternal wrath, etc. When, therefore, will conscience be at rest, when will it be pacified? When, in this doubt and in these terrors, will it love God? What else is the doctrine of the Law than a doctrine of despair? And let any one of our adversaries come forward who can teach us concerning this love, how he himself loves God. They do not at all understand what they say; they only echo, just like the walls of a house, the little word "love," without understanding it. So confused and obscure is their doctrine: it not only transfers the glory of Christ to human works, but also leads consciences either to presumption or to despair. But ours, we hope, is readily understood by pious minds, and brings godly and salutary consolation to terrified consciences. For as the adversaries quibble that also many wicked men and devils believe, we have frequently already said that we speak of faith in Christ, i.e., of faith in the remission of sins, of faith which truly and heartily assents to the promise of grace. This is not brought about without a great struggle in human hearts. And men of sound mind can easily judge that the faith which believes that we are cared for by God, and that we are forgiven and heard by Him, is a matter above nature. For of its own accord the human mind makes no such decision concerning God. Therefore this faith of which we speak is neither in the wicked nor in devils.

Furthermore, if any sophist cavils that righteousness is in the will, and therefore it cannot be ascribed to faith, which is in the intellect, the reply is easy, because in the schools even such persons acknowledge that the will commands the intellect to assent to the Word of God. We say also quite clearly: Just as the terrors of sin and death are not only thoughts of the intellect, but also horrible movements of the will fleeing God's judgment, so faith is not only knowledge in the intellect, but also confidence in the will, i.e., it is to wish and to receive that which is offered in the promise, namely, reconciliation and remission of sins. Scripture thus uses the term "faith," as the following sentence of Paul testifies, : Being justified by faith, we have peace with God. Moreover, in this passage, to justify signifies, according to forensic usage, to acquit a guilty one and declare him righteous, but on account of the righteousness of another, namely, of Christ, which righteousness of another is communicated to us by faith. Therefore, since in this passage our righteousness is the imputation of the righteousness of another, we must here speak concerning righteousness otherwise than when in philosophy or in a civil court we seek after the righteousness of one's own work, which certainly is in the will. Paul accordingly says, : Of Him are ye in Christ Jesus, who of God is made unto us wisdom, and Righteousness, and Sanctification, and Redemption. And : He hath made Him to be sin for us who knew no sin, that we might be made the righteousness of God in Him. But because the righteousness of Christ is given us by faith, faith is for this reason righteousness in us imputatively, i.e., it is that by which we are made acceptable to God on account of the imputation and ordinance of God, as Paul says, : Faith is reckoned for righteousness. Although on account of certain captious persons we must say technically: Faith is truly righteousness, because it is obedience to the Gospel. For it is evident that obedience to the command of a superior is truly a species of distributive justice. And this obedience to the Gospel is reckoned for righteousness, so that, only on account of this, because by this we apprehend Christ as Propitiator, good works, or obedience to the Law, are pleasing. For we do not satisfy the Law, but for Christ's sake this is forgiven us, as Paul says, : There is therefore now no condemnation to them which are in Christ Jesus. This faith gives God the honor, gives God that which is His own, in this, that, by receiving the promises, it obeys Him. Just as Paul also says, : He staggered not at the promise of God through unbelief, but was strong in faith, giving glory to God. Thus the worship and divine service of the Gospel is to receive from God gifts; on the contrary, the worship of the Law is to offer and present our gifts to God. We can, however, offer nothing to God unless we have first been reconciled and born again. This passage, too, brings the greatest consolation, as the chief worship of the Gospel is to wish to receive remission of sins, grace, and righteousness. Of this worship Christ says, : This is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting life. And the Father says, : This is My beloved Son, in whom I am well pleased, hear ye Him. The adversaries speak of obedience to the Law; they do not speak of obedience to the Gospel; and yet we cannot obey the Law, unless, through the Gospel, we have been born again, since we cannot love God, unless the remission of sins has been received. For as long as we feel that He is angry with us, human nature flees from His wrath and judgment. If any one should make a cavil such as this: If that be faith which wishes those things that are offered in the promise, the habits of faith and hope seem to be confounded, because hope is that which expects promised things,–to this we reply that these dispositions cannot in reality be severed, in the manner that they are divided by idle speculations in the schools. For also in the Epistle to the Hebrews faith is defined as the substance (exspectatio) of things hoped for, . Yet if any one wish a distinction to be made, we say that the object of hope is properly a future event, but that faith is concerned with future and present things, and receives in the present the remission of sins offered in the promise.

From these statements we hope that it can be sufficiently understood, both what faith is, and that we are compelled to hold that by faith we are justified, reconciled, and regenerated, if, indeed, we wish to teach the righteousness of the Gospel, and not the righteousness of the Law. For those who teach that we are justified by love teach the righteousness of the Law, and do not teach us in justification to avail ourselves of Christ as Mediator. These things also are manifest, namely, that not by love, but by faith, we overcome the terrors of sin and death, that we cannot oppose our love and fulfilling of the Law to the wrath of God, because Paul says, : By Christ we have access to God by faith. We urge this sentence so frequently for the sake of perspicuity. For it shows most clearly the state of our whole case, and, when carefully considered, can teach abundantly concerning the whole matter, and can console well-disposed minds. Accordingly, it is of advantage to have it at hand and in sight, not only that we may be able to oppose it to the doctrine of our adversaries, who teach that we come to God not by faith, but by love and merits, without Christ as Mediator; and also, at the same time that, when in fear, we may cheer ourselves and exercise faith. This is also manifest, that without the aid of Christ we cannot observe the Law, as He Himself says, : Without Me ye can do nothing. Accordingly, before we observe the Law, our hearts must be born again by faith. a

Hence it can also be understood why we find fault with the doctrine of the adversaries concerning meritum condigni. The decision is very easy: because they do not make mention of faith, that we please God by faith for Christ's sake, but imagine that good works, wrought by the aid of the habit of love, constitute a righteousness worthy by itself to please God, and worthy of eternal life, and that they have no need of Christ as Mediator. b What else is this than to transfer the glory of Christ to our works, namely, that we please God because of our works, and not because of Christ? But this is also to rob Christ of the glory of being the Mediator, who is Mediator perpetually, and not merely in the beginning of justification. Paul also says, , that if one justified in Christ have need afterwards to seek righteousness elsewhere, he affirms of Christ that He is a minister of sin, i.e., that He does not fully justify. c And most absurd is that which the adversaries teach, namely, that good works merit grace de condigno, as though indeed after the beginning of justification, if conscience is terrified, as is ordinarily the case, grace must be sought through a good work, and not by faith in Christ.

Secondly, the doctrine of the adversaries leaves consciences in doubt, so that they never can be pacified, because the Law always accuses us, even in good works. For always the flesh lusteth against the Spirit, . How, therefore, will conscience here have peace without faith, if it believe that, not for Christ's sake, but for the sake of one's own work, it ought now to please God? What work will it find, upon what will it firmly rely as worthy of eternal life, if, indeed, hope ought to originate from merits? Against these doubts Paul says, : Being justified by faith, we have peace with God; we ought to be firmly convinced that for Christ's sake righteousness and eternal life are granted us. And of Abraham he says, : Against hope he believed in hope.

Thirdly, how will conscience know when, by the inclination of this habit of love, a work has been done of which it may affirm that it merits grace de condigno? But it is only to elude the Scriptures that this very distinction has been devised, namely, that men merit at one time de congruo and at another time de condigno, because, as we have above said, the intention of the one who works does not distinguish the kinds of merit; but hypocrites, in their security, think simply their works are worthy, and that for this reason they are accounted righteous. On the other hand, terrified consciences doubt concerning all works, and for this reason are continually seeking other works. For this is what it means to merit de congruo, namely, to doubt and, without faith, to work, until despair takes place. In a word, all that the adversaries teach in regard to this matter is full of errors and dangers.

Fourthly, the entire d Church confesses that eternal life is attained through mercy. For thus Augustine speaks On Grace and Free Will, when, indeed, he is speaking of the works of the saints wrought after justification: God leads us to eternal life not by our merits, but according to His mercy. And Confessions, Book IX: Woe to the life of man, however much it may be worthy of praise, if it be judged with mercy removed. And Cyprian in his treatise on the Lord's Prayer: Lest any one should flatter himself that he is innocent, and by exalting himself, should perish the more deeply, he is instructed and taught that he sins daily, in that he is bidden to entreat daily for his sins. But the subject is well known, and has very many and very clear testimonies in Scripture, and in the Church Fathers, who all with one mouth declare that, even though we have good works, yet in these very works we need mercy. Faith looking upon this mercy cheers and consoles us. Wherefore the adversaries teach erroneously when they so extol merits as to add nothing concerning this faith that apprehends mercy. For just as we have above said that the promise and faith stand in a reciprocal relation, and that the promise is not apprehended unless by faith, so we here say that the promised mercy correlatively requires faith, and cannot be apprehended without faith. Therefore we justly find fault with the doctrine concerning meritum condigni, since it teaches nothing of justifying faith, and obscures the glory and office of Christ as Mediator. Nor should we be regarded as teaching anything new in this matter, since the Church Fathers have so clearly handed down the doctrine that even in good works we need mercy.

Scripture also often inculcates the same. In : And enter not into judgment with Thy servant; for in Thy sight shall no man living be justified. This passage denies absolutely, even to all saints and servants of God, the glory of righteousness, if God does not forgive, but judges and convicts their hearts. For when David boasts in other places of his righteousness, he speaks concerning his own cause against the persecutors of God's Word; he does not speak of his personal purity; and he asks that the cause and glory of God be defended, as in : Judge me, O Lord, according to Thy righteousness, and according to mine integrity that is in me. Likewise in , he says that no one can endure God's judgment, if God were to mark our sins: If Thou, Lord, shouldest mark iniquities, O Lord, who shall stand? : I am afraid of all my sorrows e; : If I wash myself with snow-water, and make my hands never so clean, yet Thou shalt plunge me in the ditch. : Who can say, I have made my heart clean, I am pure from my sin? : If we say that we have no sin, we deceive ourselves and the truth is not in us, etc. And in the Lord's Prayer the saints ask for the remission of sins. Therefore even the saints have sins. : The innocent shall not be innocent f. : The Lord, thy God, is a consuming fire. also says: Be silent, O all flesh, before the Lord. : All flesh is as grass, and all the goodliness thereof is as the flower of the field; the grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it, i.e., flesh and righteousness of the flesh cannot endure the judgment of God. also says: They that observe lying vanities forsake their own mercy, i.e., all confidence is vain, except confidence in mercy; mercy delivers us; our own merits, our own efforts, do not. Accordingly, Daniel, also prays, : For we do not present our supplications before Thee for our righteousnesses, but for Thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do it; defer not for Thine own sake, O my God; for Thy city and Thy people are called by Thy name. Thus Daniel teaches us in praying to lay hold upon mercy, i.e., to trust in God's mercy, and not to trust in our own merits before God. We also wonder what our adversaries do in prayer, if, indeed; the profane men ever ask anything of God. If they declare that they are worthy because they have love and good works, and ask for grace as a debt, they pray precisely like the Pharisee in , who says: I am not as other men are. He who thus prays for grace, and does not rely upon God's mercy, treats Christ with dishonor, who, since He is our High Priest, intercedes for us. Thus, therefore, prayer relies upon God's mercy, when we believe that we are heard for the sake of Christ, the High Priest, as He Himself says, : Whatsoever ye shall ask the Father in My name, He will give it you. In My, name, He says, because without this High Priest we cannot approach the Father.

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Concord

Title_Page
Editors_Introduction
Preface_to_the_Christian_Book_of_Concord
The_Three_Ecumenical_Creeds
The_Apostles_Creed
The_Nicene_Creed
The_Athanasian_Creed
The_Augsburg_Confession
Title_Page
Preface_to_the_Emperor_Charles_V
Article_I_Of_God
Article_II_Of_Original_Sin
Article_III_Of_The_Son_of_God
Article_IV_Of_Justification
Article_V_Of_The_Ministry
Article_VI_Of_New_Obedience
Article_VII_Of_the_Church
Article_VIII_What_the_Church_Is
Article_IX_Of_Baptism
Article_X_Of_The_Lords_Supper
Article_XI_Of_Confession
Article_XII_Of_Repentance
Article_XIII_Of_The_Use_of_the_Sacraments
Article_XIV_Of_Ecclesiastical_Order
Article_XV_Of_Ecclesiastical_Usages
Article_XVI_Of_Civil_Affairs
Article_XVII_Of_Christs_Return_to_Judgment
Article_XVIII_Of_Free_Will
Article_XIX_Of_the_Cause_of_Sin
Article_XX_Of_Good_Works
Article_XXI_Of_the_Worship_of_the_Saints
ARTICLES_IN_WHICH_ARE_REVIEWED_THE_ABUSES_WHICH_HAVE_BEEN_CORRECTED
Article_XXII_Of_Both_Kinds_in_the_Sacrament
Article_XXIII_Of_the_Marriage_of_Priests
Article_XXIV_Of_the_Mass
Article_XXV_Of_Confession
Article_XXVI_Of_the_Distinction_of_Meats
Article_XXVII_Of_Monastic_Vows
Article_XXVIII_Of_Ecclesiastical_Power
Conclusion
The_Apology_of_the_Augsburg_Confession
Title_Page_and_Table_Of_Contents
Introduction
On_Article_I_Of_God
On_Article_II_Of_Original_Sin
On_Article_III_Of_Christ
On_Articles_IV_V_VI_XX_Of_Justification
On_Articles_IV_V_VI_XX_Of_Justification_Part_1
What_is_Justifying_Faith
That_Faith_in_Christ_Justifies
That_We_Obtain_Remission_of_Sins_by_Faith_Alone_in_Christ
On_Love_and_the_Fulfilling_of_the_Law
On_Love_and_the_Fulfilling_of_the_Law
Reply_to_the_Arguments_of_the_Adversaries
Section_1_of_4
Section_2_of_4
Section_3_of_4
Section_4_of_4
On_Articles_VII_and_VIII_Of_the_Church
On_Article_IX_Of_Baptism
On_Article_X_Of_the_Holy_Supper
On_Article_XI_Of_Confession
On_Article_XIIa_Of_Repentance
Section_1_of_2
Section_2_of_2
On_Article_XIIb_Of_Confession_and_Satisfaction
Section_1_of_2
Section_2_of_2
On_Article_XIII_Of_the_Number_and_Use_of_the_Sacraments
On_Article_XIV_Of_Ecclesiastical_Order
On_Article_XV_Of_Human_Traditions_in_the_Church
On_Article_XVI_Of_Political_Order
On_Article_XVII_Of_Christs_Return_to_Judgment
On_Article_XVIII_Of_Free_Will
On_Article_XIX_Of_the_Cause_of_Sin
On_Article_XX_Of_Good_Works
On_Article_XXI_Of_the_Invocation_of_Saints
On_Article_XXII_Of_Both_Kinds_In_the_Lords_Supper
On_Article_XXIII_Of_the_Marriage_of_Priests
On_Article_XXIV_Of_the_Mass
On_Article_XXIV_Of_the_Mass_of_the_Augustana_Part_1
What_a_Sacrifice_Is
What_the_Fathers_Thought_concerning_Sacrifice
Of_the_Use_of_the_Sacrament_and_of_Sacrifice
Of_the_Term_Mass
Of_the_Mass_for_the_Dead
On_Article_XXVII_Of_Monastic_Vows
Section_1_of_2
Section_2_of_2
On_Article_XXVIII_Of_Ecclesiastical_Power
End
The_Smalcald_Articles
Title_Page_and_Table_Of_Contents
Preface_of_Dr_Martin_Luther
The_First_Part
The_Second_Part
Article_I_The_Chief_Article
Article_II_Of_the_Mass
Of_the_Mass_Part_1
Of_the_Invocation_of_Saints
Article_III_Of_Chapters_and_Cloisters
Article_IV_Of_the_Papacy
The_Third_Part
Article_I_Of_Sin
Article_II_Of_the_Law
Article_III_Repentance
Introduction
Of_the_False_Repentance_of_the_Papists
Article_IV_Of_the_Gospel
Article_V_Of_Baptism
Article_VI_Of_the_Sacrament_of_the_Altar
Article_VII_Of_the_Keys
Article_VIII_Of_Confession
Article_IX_Excommunication
Article_X_Of_Ordination_and_the_Call
Article_XI_Of_the_Marriage_of_Priests
Article_XII_Of_the_Church
Article_XIII_How_One_is_Justified_before_God_and_of_Good_Works
Article_XIV_Of_Monastic_Vows
Article_XV_Of_Human_Traditions
Subscribers
A_Treatise_on_the_Power_and_Primacy_of_the_Pope
Title_Page
Part_1
Of_the_Power_and_Jurisdiction_of_Bishops
DOCTORS_AND_PREACHERS_Who_Subscribed_the_Augsburg_Confession_and_Apology_A_D_1537
Luthers_Small_Catechism
Title_Page
Preface
The_Ten_Commandments
The_Creed
The_Lords_Prayer
The_Sacrament_of_Holy_Baptism
Confession
The_Sacrament_of_the_Altar
Daily_Prayers
Table_of_Duties
Christian_Questions_with_Their_Answers
Luthers_Large_Catechism
Title_Page
Translators_Introduction
Short_Preface_of_Dr_Martin_Luther
The_Ten_Commandments
The_First_Commandment
The_Second_Commandment
The_Third_Commandment
The_Fourth_Commandment
The_Fifth_Commandment
The_Sixth_Commandment
The_Seventh_Commandment
The_Eighth_Commandment
The_Ninth_and_Tenth_Commandment
Conclusion_of_The_Ten_Commandments
The_Creed
Article_I
Article_II
Article_III
The_Lords_Prayer
Introduction
The_First_Petition
The_Second_Petition
The_Third_Petition
The_Fourth_Petition
The_Fifth_Petition
The_Sixth_Petition
The_Seventh_Petition
Baptism
The_Sacrament_of_the_Altar
The_Formula_of_Concord
Title_Page
Part_First_Epitome
Title_Page_and_Table_of_Contents
Comprehensive_Summary_Rule_and_Norm
I_Original_Sin
II_Free_Will
III_The_Righteousness_of_Faith_Before_God
IV_Good_Works
V_Law_and_Gospel
VI_The_Third_Use_of_the_Law
VII_The_Lords_Supper
VIII_The_Person_of_Christ
IX_The_Descent_of_Christ_Into_Hell
X_Church_Rites_Adiaphora
XI_Election
End_Of_Articles
XII_Other_Heresies_and_Sects
Introduction
Anabaptists
Schwenkfeldians
New_Arians
Anti_Trinitarians
Part_Second_Solid_Declaration
Title_Page_and_Table_of_Contents
Preface
Rule_and_Norm
Original_Sin
Free_Will
Part_1_of_2
Part_2_of_2
The_Righteousness_of_Faith
Part_1_of_2
Part_2_of_2
Good_Works
Law_and_Gospel
The_Third_Use_of_the_Law
The_Holy_Supper
Part_1_of_3_Introduction_and_Status_Controversiae
Part_2_of_3
Part_3_of_3
The_Person_of_Christ
Part_1_of_2
Part_2_of_2
Christs_Descent_into_Hell
Church_Rites_Adiaphora
Election
Part_1_of_2
Part_2_of_2
Other_Sects
Introduction
Anabaptists
Schwenckfeldians
New_Arians
Anti_Trinitarians
Conclusion
Appendix_A_Catalog_of_Testimonies
Introduction_to_Testimonies
Testimonies_I
Testimonies_II
Testimonies_III
Testimonies_IV
Testimonies_V
Testimonies_VI
Testimonies_VII
Testimonies_VIII
Testimonies_IX
Testimonies_X
Appendix_An_Exhortation_to_Confession
Title_Page
A_Brief_Admonition_To_Confession
Appendix_The_Saxon_Visitation_Articles
Title_Page
Article_I_Of_the_Holy_Supper
Article_II_Of_the_Person_of_Christ
Article_III_Of_Holy_Baptism
Article_IV_Of_Predestination_and_the_Eternal_Providence_of_God
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_the_Holy_Supper
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_the_Person_of_Christ
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_Holy_Baptism
False_and_Erroneous_Doctrine_of_the_Calvinists_Concerning_Predestination_and_the_Providence_of_God
Context_Document_95_Theses_of_Martin_Luther
Title_Page
95_Theses
Refuted_Document_Johann_Ecks_404_Theses
Title_Page
Editors_Introduction
Translators_Introduction
Cover_Letter
Theses
Context_Document_To_All_the_Clergy_Assembled_in_Augsburg_at_the_Diet
Title_Page
Introduction
Concerning_Indulgences
Concerning_Confessionals
Concerning_Confession
Concerning_Penance
Concerning_The_Sale_of_Masses_or_Private_Masses
On_the_Ban
On_Two_Kinds_in_the_Sacrament
On_the_Unmarried_State
Other_Subjects
Conclusion
Refuted_Document_Confutatio_Pontifica
Title_Page
Introduction
Part_1
To_Article_I
To_Article_II_Disputation_I
To_Article_III
To_Article_IV_Disputation_II
To_Article_V_Disputation_II_Justification_And_III_Love_and_Fulfilling_of_the_Law
To_Article_VI_Disputation_II_Justification_And_III_Love_and_Fulfilling_of_the_Law
To_Article_VII_Disputation_IV
To_Article_VIII_Disputation_IV
To_Article_IX
To_Article_X
To_Article_XI
To_Article_XII_Disputation_V_Repentance_And_VI_Confession_And_Satisfaction
To_Article_XIII_Disputation_VII
To_Article_XIV
To_Article_XV_Disputation_VIII
To_Article_XVI
To_Article_XVII
To_Article_XVIII
To_Article_XIX
To_Article_XX_Disputation_II
To_Article_XXI_Disputation_IX
Part_2_Reply_to_the_Second_Part_of_the_Confession
I_Of_the_Lay_Communion_under_One_Form_To_Article_XXII_Disputation_X
II_Of_the_Marriage_of_Priests_To_Article_XXIII_Disputation_XI
III_Of_the_Mass_To_Article_XXIV_Disputation_XII
IV_Of_Confession_To_Article_XXV
V_Of_the_Distinction_of_Meats_To_Article_XXVI
VI_Of_Monastic_Vows_To_Article_XXVII_Disputation_XIII
VII_Of_Ecclesiastical_Power_Disputation_XIV
Conclusion
Refuted_Document_Consenus_Tigurinus
Title_Page
Introduction
Text
Book of Concord (Triglot Concordia): The Symbolical Books of the Ev. Lutheran Church | Calvin's Institutes | Dolorous Passion of Our Lord Jesus Christ | Heretics by Gilbert K. Chesterton (1874-1936) | Imitation of Christ by Thomas a Kempis | Josephus: The Complete Works | Orthodoxy by Gilbert K. Chesterton (1874-1936) | Sermons on Gospel Themes by Charles G. Finney (1792-1875) | The Pilgrim's Progress by John Bunyan (1628-1688) | The Practice of the Presence of God: The Best Rule of Holy Life by Brother Lawrence (Nicholas Herman, 1605-1691) | Walther's Law and Gospel | Westminster Confession & Catechisms |
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