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by means of His word； can worthily and sufficiently justify and
save the person； and that a Christian man needs no work； no law；
for his salvation； for by faith he is free from all law； and in
perfect freedom does gratuitously all that he does； seeking
nothing either of profit or of salvationsince by the grace of
God he is already saved and rich in all things through his
faithbut solely that which is well…pleasing to God。
So； too； no good work can profit an unbeliever to justification
and salvation； and； on the other hand； no evil work makes him an
evil and condemned person； but that unbelief； which makes the
person and the tree bad； makes his works evil and condemned。
Wherefore； when any man is made good or bad； this does not arise
from his works； but from his faith or unbelief； as the wise man
says； 〃The beginning of sin is to fall away from God〃； that is；
not to believe。 Paul says； 〃He that cometh to God must believe〃
（Heb。 xi。 6）； and Christ says the same thing： 〃Either make the
tree good and his fruit good； or else make the tree corrupt； and
his fruit corrupt〃 （Matt。 xii。 33）；as much as to say； He who
wishes to have good fruit will begin with the tree； and plant a
good one； even so he who wishes to do good works must begin； not
by working； but by believing； since it is this which makes the
person good。 For nothing makes the person good but faith； nor bad
but unbelief。
It is certainly true that； in the sight of men； a man becomes
good or evil by his works； but here 〃becoming〃 means that it is
thus shown and recognised who is good or evil； as Christ says；
〃By their fruits ye shall know them〃 （Matt。 vii。 20）。 But all
this stops at appearances and externals； and in this matter very
many deceive themselves； when they presume to write and teach
that we are to be justified by good works； and meanwhile make no
mention even of faith； walking in their own ways； ever deceived
and deceiving； going from bad to worse； blind leaders of the
blind； wearying themselves with many works； and yet never
attaining to true righteousness； of whom Paul says； 〃Having a
form of godliness； but denying the power thereof； ever learning
and never able to come to the knowledge of the truth〃 （2 Tim。
iii。 5； 7）。
He then who does not wish to go astray； with these blind ones；
must look further than to the works of the law or the doctrine of
works； nay； must turn away his sight from works； and look to the
person； and to the manner in which it may be justified。 Now it is
justified and saved； not by works or laws； but by the word of
Godthat is； by the promise of His graceso that the glory may
be to the Divine majesty； which has saved us who believe； not by
works of righteousness which we have done； but according to His
mercy； by the word of His grace。
》From all this it is easy to perceive on what principle good works
are to be cast aside or embraced； and by what rule all teachings
put forth concerning works are to be understood。 For if works are
brought forward as grounds of justification； and are done under
the false persuasion that we can pretend to be justified by them；
they lay on us the yoke of necessity； and extinguish liberty
along with faith； and by this very addition to their use they
become no longer good； but really worthy of condemnation。 For
such works are not free； but blaspheme the grace of God； to which
alone it belongs to justify and save through faith。 Works cannot
accomplish this； and yet； with impious presumption； through our
folly； they take it on themselves to do so； and thus break in
with violence upon the office and glory of grace。
We do not then reject good works； nay； we embrace them and teach
them in the highest degree。 It is not on their own account that
we condemn them； but on account of this impious addition to them
and the perverse notion of seeking justification by them。 These
things cause them to be only good in outward show； but in reality
not good； since by them men are deceived and deceive others； like
ravening wolves in sheep's clothing。
Now this leviathan； this perverted notion about works； is
invincible when sincere faith is wanting。 For those sanctified
doers of works cannot but hold it till faith； which destroys it；
comes and reigns in the heart。 Nature cannot expel it by her own
power； nay； cannot even see it for what it is； but considers it
as a most holy will。 And when custom steps in besides； and
strengthens this pravity of nature； as has happened by means of
impious teachers； then the evil is incurable； and leads astray
multitudes to irreparable ruin。 Therefore； though it is good to
preach and write about penitence； confession； and satisfaction；
yet if we stop there； and do not go on to teach faith； such
teaching is without doubt deceitful and devilish。 For Christ；
speaking by His servant John； not only said； 〃Repent ye；〃 but
added； 〃for the kingdom of heaven is at hand〃 （Matt。 iii。 2）。
For not one word of God only； but both； should be preached； new
and old things should be brought out of the treasury； as well the
voice of the law as the word of grace。 The voice of the law
should be brought forward； that men may be terrified and brought
to a knowledge of their sins； and thence be converted to
penitence and to a better manner of life。 But we must not stop
here； that would be to wound only and not to bind up； to strike
and not to heal； to kill and not to make alive； to bring down to
hell and not to bring back； to humble and not to exalt。 Therefore
the word of grace and of the promised remission of sin must also
be preached； in order to teach and set up faith； since without
that word contrition； penitence； and all other duties； are
performed and taught in vain。
There still remain； it is true； preachers of repentance and
grace； but they do not explain the law and the promises of God to
such an end； and in such a spirit； that men may learn whence
repentance and grace are to come。 For repentance comes from the
law of God； but faith or grace from the promises of God； as it is
said； 〃Faith cometh by hearing； and hearing by the word of God〃
（Rom。 x。 17）； whence it comes that a man； when humbled and
brought to the knowledge of himself by the threatenings and
terrors of the law； is consoled and raised up by faith in the
Divine promise。 Thus 〃weeping may endure for a night； but joy
cometh in the morning〃 （Psalm xxx。 5）。 Thus much we say
concerning works in general； and also concerning those which the
Christian practises with regard to his own body。
Lastly； we will speak also of those works which he performs
towards his neighbour。 For man does not live for himself alone in
this mortal body； in order to work on its account； but also for
all men on earth； nay； he lives only for others； and not for
himself。 For it is to this end that he brings his own body into
subjection； that he may be able to serve others more sincerely
and more freely； as Paul says； 〃None of us liveth to himself； and
no man dieth to himself。 For whether we live； we live unto the
Lord； and whether we die； we die unto the Lord〃 （Rom。 xiv。 7； 8）。
Thus it is impossible that he should take his ease in this life；
and not work for the good of his neighbours； since he must needs
speak； act； and converse among men； just as Christ was made in
the likeness of men and found in fashion as a man； and had His
conversation among men。
Yet a Christian has need of none of these things for
justification and salvation； but in all his works he ought to
entertain this view and look only to this objectthat he may
serve and be useful to others in all that he does； having nothing
before his eyes but the necessities and the advantage of his
neighbour。 Thus the Apostle commands us to work with our own
hands； that we may have to give to those that need。 He might have
said； that we may support ourselves； but he tells us to give to
those that need。 It is the part of a Christian to take care of
his own body for the very purpose that； by its soundness and
well…being； he may be enabled to labour； and to acquire and
preserve property； f