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

Verum opera incurrunt hominibus in oculos.[1] Haec naturaliter humana ratio, et quia tantum opera cernit, fidem non intelligit neque considerat; ideo somniat[2] haec opera mereri remissionem peccatorum et iustificare. Haec opinio legis haeret naturaliter in animis hominum, neque excuti potest, nisi quum divinitus docemur. Sed revocanda[3] mens est ab huiusmodi carnalibus opinionibus ad Verbum Dei. Videmus[4] nobis evangelium et promissionem de Christo propositam esse. Quum igitur lex praedicatur, quum praecipiuntur opera, non est repudianda[5] promissio de Christo. Sed haec prius apprehendenda est,[6] ut bene operari possimus, et ut opera nostra Deo placere queant, sicut inquit Christus Ioh. 15, 5: Sine me nihil potestis facere. Itaque si Daniel his verbis usus esset: Peccata tua redime per poenitentiam, praeterirent hunc locum adversarii. Nunc quum vere hanc ipsam sententiam verbis aliis, ut 1 Cor. 11, 31: Si nos iudicaremus, non iudicaremur a Domino. Et Ier. 15, 19: Si converteris, convertam te. Et Zach. 1, 3: Convertimini ad me, et ego convertar ad vos. Et Ps. 50, 15: Invoca me in die tribulationis.

Teneamus[7] igitur has regulas in omnibus encomiis operum, in praedicatione legis, quod[8] lex non fiat sine Christo, sicut ipse inquit: Sine me nihil potestis facere; item, quod[9] sine fide impossibile sit placere Deo, Hebr. 11, 6. Certissimum est enim, quod doctrina legis non vult tollere evangelium, non vult tollere propitiatorem Christum. Et maledicti sint[10] Pharisaei, adversarii nostri, qui legem ita interpretantur, ut[11] operibus tribuant gloriam Christi, videlicet, quod[12] sint propitiation quod[13] mereantur remissionem peccatorum. Sequitur[14] igitur semper ita laudari opera, quod[15] placeant propter fidem, quia opera non placent sine propitiatore Christo. Per hunc habemus accessum ad Deum, Rom. 5, 2, non per opera sine mediatore Christo.

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[1] An idiomatic expression: but works are pleasing to the eyes of men

[2] Introduces an indirect statement

[3] The passive periphrastic

[4] Introduces an indirect statement

[5] The passive periphrastic

[6] The passive periphrastic; it introduces indirect commands

[7] The hortatory subjunctive: Let us hold…

[8] A quod substantive clause

[9] A quod substantive clause

[10] The iussive subjunctive: And let the Pharisees, our adversaries…, be cursed

[11] Introduces a purpose clause

[12] A quod substantive clause

[13] A quod substantive clause

[14] Introduces an indirect statement

[15] A quod substantive clause

Vocabulary
Divinitus (adv.)- from heaven, by God; divinely, admirably	Regula, ae, f.- rule, standard
Incurro, ere, incurri, incursus- to run into or towards, invade; meet	Repudiō, āre, āvī, ātus- to reject, scorn
Oculus, ī, m.- eye	Revoco, are, avi, atus- to recall

But works meet with men in their eyes. Human reasons naturally understands these things, and, because it naturally discerns only works, it neither understands nor considers faith; therefore, it dreams that these works merit the forgiveness of sins and justifies. This opinion of the law naturally remains in the minds of men, and it is not able to be shaken off except when we are taught from heaven. But the mind must be recalled from carnal opinions of this sort to the Word of God. We see that the gospel and the promise of Christ are placed before us. When, therefore, the law is proclaimed, when works are commanded, the promise of Christ must not be scorned. But this has been grasped before that we can do good works and that our good works are able to please God just as Christ says in John 15:5, “Without me you are able to do nothing.” And so if Daniel used these words, atone for your sins through repentance, the adversaries should go beyond this passage. Now, since we truly prove this teaching with other words such as 1 Corinthians 11:31, “If we would judge ourselves, we would not be judged by the Lord.” And Jeremiah 15:19, “If we you will be turned, I will turn you.” And Zechariah 1:3, “You are turned to me, and I will be turned to you.” And Psalm 50:15, “Call upon me in the day of tribulation.”

Therefore, let us have these rules in all praises of works and in the proclamation of the law: that the law is not fulfilled without Christ as He himself says, “Without me you can do nothing.” Likewise that, “without faith it is impossible to please God” (Hebrews 11:6). For it is very certain that the doctrine of the law does not want to destroy the gospel, and it does not want to remove the propitiator Christ. And let the Pharisees, our adversaries, who interpret the law in this way, so that they attribute the glory of Christ to works, such as, that they are a propitiation, that they merit the forgiveness of sins. Therefore, it follows always that works are praised in this way: that they please on account of faith because works do not please without the propitiator Christ. “Through this we have access to God,” and “Not through works without our mediator Christ” (Romans 5:2).

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