Translating the Apology of the Augsburg Confession: Art. IV De Iustificatione (xx)

Et ne[1] putemus temere excidisse Paulo sententiam, quod[2] fides iustificet, longa disputatione munit et confirmat eam in quarto capite ad Romanos, et deinde in omnibus epistolis repetit. Sic ait capite quarto ad Romanos 4, 5: Operanti[3] merces non imputatur secundum gratiam, sed secundum debitum; ei autem, qui non operatur, credit autem in eum, qui iustificat impium, reputatur fides eius ad iustitiam. Hic clare dicit[4] fidem ipsam imputari ad iustitiam. Fides igitur est illa res, quam Deus pronuntiat esse iustitiam, et addit gratis imputari, et negat[5] posse gratis imputari, si propter opera deberetur. Quare excludit etiam meritum operum moralium. Nam si his deberetur iustificatio coram Deo, non imputaretur fides ad iustitiam sine operibus.

Et postea, Rom. 4, 9: Dicimus enim, quod[6] Abrahae[7] imputata est fides ad iustitiam. Capite 5, 1 ait: Iustificati[8] ex fide, pacem habemus erga Deum, id est, habemus conscientias tranquillas et laetas coram Deo. Rom. 10, 10: Corde creditur; ad iustitiam. Hic pronuntiat[9] fidem esse iustitiam cordis. Ad Gal. 2, 16: Nos in Christo Iesu credimus, ut[10] iustificamur ex fide Christi et non ex operibus legis. Ad Eph. 2, 8: Gratia enim salvati estis per fidem, et hoc non ex vobis, Dei enim donum est;[11] non ex operibus, ne[12] quis glorietur.

lohannis, capite primo, v. 12: Dedit eis potestatem filios Dei fieri, his,[13] qui credunt in nomine eius, qui non ex sanguinibus neque ex voluntate carnis neque ex voluntate viri, sed ex Deo nati sunt. Iohannis 3, 14.15: Sicut Moses exaltavit serpentem in deserto, ita exaltari oportet Filium hominis, ut[14] omnis, qui credit in ipsum, non pereat. 96] Item v. 17: Non misit Deus Filium suum in mundum, ut[15] iudicet mundum, sed ut salvetur mundus per ipsum. Qui credit in eum, non iudicatur.

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[1] Introduces a negative purpose clause

[2] A quod substantive clause

[3] A present active participle used substantially: worker

[4] Introduces an indirect statement

[5] Introduces an indirect statement

[6] A quod substantive clause

[7] Genitive singular

[8] A perfect passive participle

[9] Introduces an indirect statement

[10] Introduce a purpose clause

[11] An impersonal construction: it is…

[12] Introduces a negative purpose clause

[13] Apposition to eis

[14] Introduces a purpose clause

[15] This and the following ut introduces purpose clauses

Vocabulary
Debitum, ī, n.- debt	Mitto, ere, misi, missus- to send
Desertum, i, n.- desert, wilderness	Munio, ire, ivi, itus- to fortify, strengthen; defend, protect
Exaltō, āre, āvī, ātus- to exalt	Pax, pacis, f.- peace
Iohannes, Iohannis, m.- John	Temere (adv.)- rashly, blindly
Laetus, a, um- happy	Tranquillus, a, um- tranquil
Merces, mercedis, f.- pay, recompense, reward	Voluntas, voluntatis, f.- will

And so that we do not think that this doctrine, that faith justifies, has fallen from Paul rashly, he fortifies it with a long disputation, and he confirms it in the fourth chapter of the Epistle to the Romans, and he repeats it in every epistle. He says in the fourth chapter of the Epistle to the Romans, “Recompense is not imputed to a worker according to grace, but according to debt; however, he, who does not work, but believes in him who justifies the impious, his faith is considered righteousness” (Romans 4:5). Here he clearly says that faith itself is imputed for righteousness. Faith, therefore, is that thing which God pronounces to be righteousness, and he adds that it is imputed freely, and he denies that it is able to be imputed freely if it is owed on account of works. Wherefore he excludes even the merit of moral works. For if justification before God is owed for these things, faith is not imputed for righteousness without works.

And afterwards in Romans 4:9 he says, “For we say that Abraham’s faith was imputed as righteousness.” And in Romans 5:1 he says, “Justified by faith, we have peace towards God.” That is we have calm and happy consciences before God. And in Romans 10:10 he writes, “It is believed by the heart for righteousness.” Here he pronounces faith to be a righteousness of the heart.  In the Epistle to the Galatians 2:16 he declares, “We believe in Jesus Christ so that we are justified by the faith of Christ and not by works of the law.” In the Epistle to the Ephesians he says, “For by grace through faith you are saved, and this is not from you all. For it is the gift of God; it is not from your works so that no one boasts.”

In the first chapter of John, verse 12, it says, “He gave to them the power to become sons of God, to those, who believe in His name, who were born neither from blood, nor from the will of the flesh, nor from the will of man but from God.” And in John 3:14-15 it says, “Thus Moses exalted the serpent in the desert, so it is fitting that the son of man be exalted so that everyone, who believes in himself, does not perish.” Likewise in verse 17 it says, “God did not send His son into the world to judge the world, but so that the world would be saved through Him. He, who believes in Him, is not judged.”
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