The doctrine held by Rome, which Luther condemned despite how this doctrine was structured, was in fact “justification by works”. Here is Luther exposing and condemning this species of justification.
“Wherefore those things which the popish schoolmen have taught concerning the justifying faith being furnished with charity; are nothing else but mere dreams. For that faith which apprehendeth Christ the Son of God, and is furnished with him, is the same faith that justifieth, and not that faith which includeth charity.” Ibid, pg. 98-99.
Wherefore the wicked and pernicious opinion of the Papists is utterly condemned, which attribute the merit of grace and remission of sins to the work wrought. For they say that a good work before grace, is able to obtain grace of congruence [which they call meritum de congruo because it is meet that God should reward such work]. But when grace is obtained, the work following deserveth everlasting life of due debt and worthiness [which they call meritum de condigno]. As for example: if a man being in deadly sin, without grace, do a good work of his own good natural inclination – that is , if he say or hear a mass, or give alms and such like – this man of congruence deserveth grace. When he hath thus obtained grace, he doth now a work which of worthiness deserveth everlasting life.” Ibid, pg. 121.
xii. Thus it is clearly seen that the species of justification taught by the Roman Catholic in Luther’s time is not to be called subjective or inner transformation even though they may use such words as “infused”. This species of justification is not an inner change, but merely a works derived acceptance by God, it is justification by works.
1. A good work before grace obtains grace.
2. God rewards such works.
3. After grace is obtained the work following merits or deserves eternal life.
4. A man in sin without grace do a good work out of his own natural good inclination.
5. He deserves grace.
6. When he gets the grace any good works makes him worthy of eternal life.
xiii. This is clearly a fictious justification so it has no real change in it.
1. We are not justified by any human works for to seek to be meritorious or earn salvation. Rom. 4:1,2,4.
2. Justification cannot be by works. Gal. 2:16.
3. It is God that justifies. Rom. 8:33.
4. God uses the instrument of Faith to justify us. Gal. 3:8.
5. The Faith that justifies us motivates us to the keeping of the Law of God. Rom. 3:31.
6. The justification we undergo by God actually changes the character, and makes us righteous instead of and in place of sinfulness. (Rom. 8:6; Rom. 5:1).
7. Thus we teach a change – oriented justification. 1 Cor. 6:9-11.
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