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civil office； to sit as judges； to judge matters by the
Imperial and other existing laws； to award just punishments；
to engage in just wars； to serve as soldiers； to make legal
contracts； to hold property； to make oath when required by the
magistrates； to marry a wife； to be given in marriage。
They condemn the Anabaptists who forbid these civil offices to
Christians。
They condemn also those who do not place evangelical
perfection in the fear of God and in faith； but in forsaking
civil offices； for the Gospel teaches an eternal righteousness
of the heart。 Meanwhile； it does not destroy the State or the
family； but very much requires that they be preserved as
ordinances of God； and that charity be practiced in such
ordinances。 Therefore； Christians are necessarily bound to
obey their own magistrates and laws save only when commanded
to sin； for then they ought to obey God rather than men。 Acts
5； 29。
Article XVII： Of Christ's Return to Judgment。
Also they teach that at the Consummation of the World Christ
will appear for judgment and will raise up all the dead； He
will give to the godly and elect eternal life and everlasting
joys； but ungodly men and the devils He will condemn to be
tormented without end。
They condemn the Anabaptists； who think that there will be an
end to the punishments of condemned men and devils。
They condemn also others who are now spreading certain Jewish
opinions； that before the resurrection of the dead the godly
shall take possession of the kingdom of the world； the ungodly
being everywhere suppressed。
Article XVIII： Of Free Will。
Of Free Will they teach that man's will has some liberty to
choose civil righteousness； and to work things subject to
reason。 But it has no power； without the Holy Ghost； to work
the righteousness of God； that is； spiritual righteousness；
since the natural man receiveth not the things of the Spirit
of God； 1 Cor。 2；14； but this righteousness is wrought in the
heart when the Holy Ghost is received through the Word。 These
things are said in as many words by Augustine in his
Hypognosticon； Book III： We grant that all men have a free
will； free； inasmuch as it has the judgment of reason； not
that it is thereby capable； without God； either to begin； or；
at least； to complete aught in things pertaining to God； but
only in works of this life； whether good or evil。 〃Good〃 I
call those works which spring from the good in nature； such
as； willing to labor in the field； to eat and drink； to have a
friend； to clothe oneself； to build a house； to marry a wife；
to raise cattle； to learn divers useful arts； or whatsoever
good pertains to this life。 For all of these things are not
without dependence on the providence of God； yea； of Him and
through Him they are and have their being。 〃Evil〃 I call such
works as willing to worship an idol； to commit murder； etc。
They condemn the Pelagians and others； who teach that without
the Holy Ghost； by the power of nature alone； we are able to
love God above all things； also to do the commandments of God
as touching 〃the substance of the act。〃 For； although nature
is able in a manner to do the outward work； （for it is able to
keep the hands from theft and murder；） yet it cannot produce
the inward motions； such as the fear of God； trust in God；
chastity； patience； etc。
Article XIX： Of the Cause of Sin。
Of the Cause of Sin they teach that； although God does create
and preserve nature； yet the cause of sin is the will of the
wicked； that is； of the devil and ungodly men； which will；
unaided of God； turns itself from God； as Christ says John 8；
44： When he speaketh a lie； he speaketh of his own。
Article XX： Of Good Works。
Our teachers are falsely accused of forbidding good Works。 For
their published writings on the Ten Commandments； and others
of like import； bear witness that they have taught to good
purpose concerning all estates and duties of life； as to what
estates of life and what works in every calling be pleasing to
God。 Concerning these things preachers heretofore taught but
little； and urged only childish and needless works； as
particular holy…days； particular fasts； brotherhoods；
pilgrimages； services in honor of saints； the use of rosaries；
monasticism； and such like。 Since our adversaries have been
admonished of these things； they are now unlearning them； and
do not preach these unprofitable works as heretofore。 Besides；
they begin to mention faith； of which there was heretofore
marvelous silence。 They teach that we are justified not by
works only； but they conjoin faith and works； and say that we
are justified by faith and works。 This doctrine is more
tolerable than the former one； and can afford more consolation
than their old doctrine。
Forasmuch； therefore； as the doctrine concerning faith； which
ought to be the chief one in the Church； has lain so long
unknown； as all must needs grant that there was the deepest
silence in their sermons concerning the righteousness of
faith； while only the doctrine of works was treated in the
churches； our teachers have instructed the churches concerning
faith as follows：
First； that our works cannot reconcile God or merit
forgiveness of sins； grace； and justification； but that we
obtain this only by faith when we believe that we are received
into favor for Christs sake； who alone has been set forth the
Mediator and Propitiation； 1 Tim。 2； 6； in order that the
Father may be reconciled through Him。 Whoever； therefore；
trusts that by works he merits grace； despises the merit and
grace of Christ； and seeks a way to God without Christ； by
human strength； although Christ has said of Himself： I am the
Way； the Truth； and the Life。 John 14； 6。
This doctrine concerning faith is everywhere treated by Paul；
Eph。 2； 8： By grace are ye saved through faith； and that not
of yourselves； it is the gift of God； not of works； etc。
And lest any one should craftily say that a new interpretation
of Paul has been devised by us； this entire matter is
supported by the testimonies of the Fathers。 For Augustine； in
many volumes； defends grace and the righteousness of faith；
over against the merits of works。 And Ambrose； in his De
Vocatione Gentium； and elsewhere； teaches to like effect。 For
in his De Vocatione Gentium he says as follows： Redemption by
the blood of Christ would become of little value； neither
would the preeminence of man's works be superseded by the
mercy of God； if justification； which is wrought through
grace； were due to the merits going before； so as to be； not
the free gift of a donor； but the reward due to the laborer。
But； although this doctrine is despised by the inexperienced；
nevertheless God…fearing and anxious consciences find by
experience that it brings the greatest consolation； because
consciences cannot be set at rest through any works； but only
by faith； when they take the sure ground that for Christ's
sake they have a reconciled God。 As Paul teaches Rom。 5； 1：
Being justified by faith； we have peace with God。 This whole
doctrine is to be referred to that conflict of the terrified
conscience； neither can it be understood apart from that
conflict。 Therefore inexperienced and profane men judge ill
concerning this matter； who dream that Christian righteousness
is nothing but civil and philosophical righteousness。
Heretofore consciences were plagued with the doctrine of
works； they did not hear the consolation from the Gospel。 Some
persons were driven by conscience into the desert； into
monasteries hoping there to merit grace by a monastic life。
Some also devised other works whereby to merit grace and make
satisfaction for sins。 Hence there was very great need to
treat of； and renew； this doctrine of faith in Christ； to the
end that anxious consciences should not be without consolation
but that they might know that grace and forgiveness of sins
and justification are apprehended by faith in Christ。
Men are also admonished that here the term 〃faith〃 does not
signify merely the knowledge of the history； such as is in the
ungodly and in the devil； but signifies a faith which
believes； not merely the history； but also the effect of the
history namely； this Article： the forgiveness of sins； to
wit； that we have grace； righteousness； and forgiveness of
sins through Christ。
Now he that knows that he has a Father gracious to him through
Christ； truly knows God； he knows also that God cares for him；
and calls upon God； in a word； he is not without God； as the
heathen。 For devils and the ungodly are not able to believe
this Article： the forgiveness of sins。 Hence； they hate God as
an enemy； call not upon Him； and expect no goo