of human works subordinated to the mercy of God, if justification, which
is of grace, is supposed to be merited by previous works, so as to be
not the gift of him that bestows it, but the reward of him that earned
it." But, although this doctrine is despised by the inexperienced, the
consciences of the pious and timid find it a source of much consolation,
for they cannot attain peace of conscience in any works, but in faith
alone, when they entertain the confident belief that, for Christ's sake,
God is reconciled to them. Thus Paul teaches us (Rom. v.), "Being
justified by faith, we have peace with God." This whole doctrine must be
referred to the conflict in the conscience of the alarmed sinner, nor
can it be otherwise understood. Hence the inexperienced and
worldly-minded are much mistaken, who vainly imagine that the
righteousness of the Christian is nothing else than what in common life
and in the language of philosophy is termed morality.

Formerly, the consciences of men were harassed by the doctrine of works,
nor did they hear any consolation from the gospel. Some conscience drove
into deserts, and into monasteries, hoping there to merit the divine
favor by a monastic life. Others invented different kinds of works, to
merit grace, and make satisfaction for their sins. There was therefore
the utmost necessity, that this doctrine concerning faith in Christ
should be inculcated anew; in order that timid minds might find
consolation, and know that justification and the remission of sins are
obtained by faith in the Saviour. The people are also now instructed,
that faith does not signify a mere historical belief, such as wicked men
and devils have; but that, in addition to a historical belief, it
includes an acquaintance with the consequences of the history, such as
remission of sins, by grace through Christ, righteousness, &c., &c.

Now, he who knows that the Father is reconciled to him through Christ,