Translating the Apology of the Augsburg Confession: (Art. III) De Dilectione et Impletione Legis (xv)

Laudamus igitur et requirimus bona opera et multas ostendimus causas, quae fieri debeant. Sic de operibus docet et Paulus, quum inquit[1] Rom. 4, 9 sq., Abraham accepisse circumcisionem, non ut[2] per illud opus iustificaretur. Iam enim fide consecutus erat, ut[3] iustus reputaretur. Sed accessit circumcisio, ut[4] haberet in corpore scriptum signum, quo commonefactus[5] exerceret fidem, quo etiam confiteretur fidem coram aliis et alios ad credendum[6] suo testimonio invitaret. Abel fide gratiorem hostiam obtulit, Hebr. 11, 4. Quia igitur fide iustus erat, ideo placuit sacrificium, quod faciebat, non ut[7] per id opus mereretur remissionem peccatorum et gratiam, sed ut fidem suam exerceret et ostenderet aliis ad invitandos eos[8] ad credendum.[9]

Quum hoc modo bona opera sequi fidem debeant, longe aliter utuntur operibus homines, qui non possunt credere ac statuere[10] in corde, sibi gratis ignosci propter Christum, se habere Deum propitium gratis propter Christum. Hi, quum vident opera sanctorum, humano more iudicant,[11] sanctos promeruisse remissionem peccatorum et gratiam per haec opera. Ideo imitantur ea et sentiunt[12] se per opera similia mereri remissionem peccatorum et gratiam, sentiunt[13] se per illa opera placare iram Dei et consequi, ut[14] propter illa opera iusti reputentur.

Hanc impiam opinionem in operibus damnamus. Primum, quia obscurat gloriam Christi, quum homines proponunt Deo haec opera tamquam pretium et propitiationem. Hic bonus,[15] debitus[16] uni Christo, tribuitur nostris operibus. Secundo, neque tamen inveniunt conscientiae pacem in his operibus, sed alia super alia in veris terroribus cumulantes[17] tandem desperant, quia nullum opus satis mundum inveniunt. Semper accusat lex et parit iram. Tertio, tales nunquam assequuntur notitiam Dei; quia enim irati fugiunt Deum iudicantem et affligentem,[18] nunquam sentiunt[19] se exaudiri. 84] At fides ostendit praesentiam Dei, postquam constituit, quod[20] Deus gratis ignoscat et exaudiat.

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[1] Introduces an indirect statement

[2] Introduces a purpose clause

[3] Introduces a purpose clause

[4] Introduces a purpose clause

[5] A perfect passive participle

[6] Ad with the gerund to reflect purpose

[7] This and the following ut introduce a result clause

[8] Ad with the gerundive to reflect purpose

[9] Ad with the gerund to reflect purpose

[10] Introduces two indirect statements

[11] Introduces an indirect statement

[12] Introduces an indirect statement

[13] Introduces an indirect statement

[14] Introduces a purpose clause

[15] Honor

[16] A perfect passive participle

[17] A present active participle

[18] Present active participles

[19] Introduces an indirect statement

[20] A quod substantive clause

Vocabulary
Assequor, assequi, assecutus sum- to follow on, go after; gain; equal	Invitō, āre, āvī, ātus- to invite
Commonefacio, ere, commonefeci, commonefactus- to recall, remember	Mundus, a, um- clean
Cumulo, are, avi, atus- to heap up, pile; accumulate; increase	Promereor, eri, promeritus sum- to merit, deserve
Hostia, ae, f.- sacrifice, victim	Secundo (adv.)- secon
Imitor, ari, imitatus sum- to imitate	Tertio (adv.)- third
Invenīo īre, invēnī, inventus- to find

Therefore, we praise and require good works, and we have shown many reasons for which they must be done. Paul also teaches thusly concerning works when he says in Romans 4:9 and following that Abraham received circumcision, not so that through that work he would be justified. For he also acquired it by faith so that he was considered just. But circumcision was added so that he had in his body a written sign  with which, once it had been recalled, he would exercise his faith and with which he also would confess his faith before others and invite others to believe his testimony. Abel offered a more pleasing sacrifice by faith (Hebrews 11:4). Because, therefore, he was just by faith, so the sacrifice, which he made, was pleasing not that it merited the forgiveness of sins and grace through itself but that it exercised and showed his faith to others in order to invite them to believe.

Since in this way good works ought to follow faith, men, who are not able to believe and understand in their heart that they are forgiven freely on account of Christ and that they have a propitious God freely on account of Christ, use good works differently. These people, when they see the works of the saints, judge in a human fashion that the saints merited the forgiveness of sins and grace through these works, and they think that they placate the wrath of God through those works and obtain that so that they are considered just on account of those works.

We condemn this impious opinion about works. First, because it obscures the glory of Christ, since men place these works before God as a price and propitiation. This honor, owed to Christ alone, is attributed to our works. Second, consciences still do not find peace in these works, but, as they pile things upon things in true terror, they at last despair because they find no work clean enough. The law always accuses, and it produces wrath. Third such people never obtain the knowledge of God; for since they, angry, flee God who judges humbles, they never think that they are heard. But faith shows. But faith shows the presence of God it has determined that God freely forgives and hears us.

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