52. Brief Analysis

Experience supports this point. How many people today live by the Ten Commandments and the Lord’s other precepts as a religious practice? How many people today are willing to look their own evils in the face and practice actual repentance, thereby initiating a worshipful life? How many devout people practice a repentance that is more than merely verbal and theatrical — confessing that they are sinners and praying (in obedience to the teachings of the church) that God the Father have mercy for the sake of his Son, who suffered on the cross for their sins, took away the damning effect of those sins, and ritually purged them with his own blood? “May the Son forgive our crimes so that we may be presented spotless before the throne of your judgment.”

Surely everyone can see that this kind of worship is not from the heart; it is only from the lungs. It is external but not internal. We are praying that our sins may be forgiven, yet we are unaware of a single sin within ourselves; and if we are aware of any sin, we either give it our favor and indulgence or else believe that we are purified and absolved of it by our faith without having to do any work of our own.

By way of comparison, this is like a servant coming in with his face and clothes covered in soot and dung, approaching his master, and saying, “Lord, wash me.” Surely his master would tell him, “You foolish servant! What are you saying? Look, there is the water, the soap, and a towel. Don’t you have hands? Don’t they work? Wash yourself!”

The Lord God is going to say, “The means of being purified come from me. Your willingness and your power come from me. Therefore use these gifts and endowments of mine as your own and you will be purified.”

Allow me to mention another example. If you prayed a thousand times both at home and in church for God the Father to protect you for his Son’s sake from the Devil, yet you yourself did not use the freedom the Lord was constantly providing you with to protect yourself from evil or the Devil, you could not be kept safe even by legions of angels sent especially to you by the Lord.

The Lord cannot act contrary to his own divine design. His design is for us to examine ourselves, see our evils, and resist them; and to do this seemingly on our own, although in fact the Lord is helping. Nowadays this does not seem like the gospel, but it is — being saved by the Lord is the gospel.

As for why the worship of our mouths is only acceptable to the Lord depending on how worshipful our lives are: Before God and before angels the sound of our speech reflects how much we long for love and faith; and it is the way we live that determines whether love and faith are present in us or not. If love and faith in God are present in your life, to God and the angels you sound like a dove. If love for yourself and confidence in yourself are present in your life, you sound like a screech owl, no matter how you twist your voice around to mimic the sound of a turtledove. The spiritual quality present within the sound produces this effect.

12. Particular teachings from the Formula of Concord concerning our being justified by faith apart from the works of the law:

(a) Faith is attributed to us as righteousness apart from the works of the law, because of the merit of Christ that faith brings us (pages 78, 79, 80, 584, 689).

(b) Goodwill comes along only after we have the faith that makes us just. Faith actually does not make us just if it has been formed through acts of goodwill, although Catholics say it does (pages 81, 89, 94, 117, 688, 691; appendix, page 169).

(c) The contrition that precedes, and the renewal, sanctification, and good works that follow, have no part to play in the business of being justified by faith (pages 688, 689).

(d) It is foolish to dream that the works enjoined by the second tablet of the Ten Commandments make us just before God. We follow them in our dealings with other human beings, but not with God. In the process of being justified we must deal with God and placate his wrath (page 102).

(e) Any who believe their sins are forgiven because they do acts of goodwill are insulting Christ; their confidence in their own righteousness is wicked and futile (pages 87, 89).

(f) Good works must be completely excluded from any discussion of our justification and eternal life (page 589).

(g) Good works are not necessary to make us deserving of salvation; they play no part in activating the process of being justified (pages 589, 590, 702, 704; appendix, page 173).

(h) We must reject the proposition that good works are necessary for our salvation. This position takes away the consolation of the gospel, gives us a reason to doubt God’s grace, and strengthens the presumption that we ourselves are righteous. Papists adopted these views in support of a bad cause (page 704).

(i) We reject and condemn the expression that good works are necessary for salvation (page 591).

(j) Statements that good works are necessary for salvation are not to be taught or defended, but should be excluded and rejected by our churches as false (page 705).

(k) Works that do not proceed from true faith are actually sins in God’s sight. That is, such works are tarnished with sin, since a bad tree cannot bear good fruit (page 700).

(l) Our good works do not preserve or maintain faith or salvation in us; they are just a testimony that the Holy Spirit is present and dwelling within us (pages 590, 705; appendix, page 174).

(m) People ought to reject the decree of the Council of Trent [and whatever else is used to support the opinion] that our good works preserve salvation or that our works either completely or only in part preserve and maintain the righteousness received by faith or even faith itself (page 707).