Justification by Faith: A Protestant Manifesto

 Although justification by faith is a biblical doctrine clearly taught in Scripture, this collection of historical creeds begins with Philipp Melancthon’s Augsburg Confession.  In Article 6 of the Augsburg Confession, Melancthon traces justification by faith all the way back to the words of Jesus as recorded by Luke in 17:10.  Then he quotes from Ambrose, who taught Augustine, who had an influence on Martin Luther, an Augustinian Monk, who was his (Melancthon’s) personal friend.  This doctrine has been and now is under attack by men who would rather have you believe something else.  While reading these, notice the dates in succession.  Also pay attention to the various nuances to each creed.  Most importantly, check the supporting Bible verses.  If you find anything objectionable, or recommend something to be added, leave a comment and we’ll open it up for discussion.  I’ve also included excerpts from catechisms for your enjoyment. 

Perhaps, by God’s grace, we can formulate a 21^st century Confession of Faith someday that will serve as an official statement that marks us out in church history, declaring what we believe as those who defended the Faith against the backdrop of 21^st century heresies!

The following excerpts from Confessions of Faith, Creeds and Articles, demonstrate that justification by faith, since the Protestant Reformation, has been considered an essential biblical doctrine of Christian Religion.  Now, join me on a sweeping tour of church history that will cover nearly 500 years as we explore the way justification has been articulated throughout the ages.

The Augsburg Confession (Melancthon-1530)

Article IV: Of Justification 

Also they teach that men cannot be justified before God by their own strength, merits, or works, but are freely justified for Christ’s sake, through faith, when they believe that they are received into favor, and that their sins are forgiven for Christ’s sake, who, by His death, has made satisfaction for our sins. This faith God imputes for righteousness in His sight. Rom. 3 and 4.

From Article VI: For remission of sins and justification is apprehended by faith, as also the voice of Christ attests: When ye shall have done all these things, say: We are unprofitable servants. Luke 17, 10. The same is also taught by the Fathers. For Ambrose says: It is ordained of God that he who believes in Christ is saved, freely receiving remission of sins, without works, by faith alone.

The Scottish Confession (Knox-1560)

Chapter 9 – Christ’s Death, Passion, and Burial

That our Lord Jesus offered himself a voluntary sacrifice unto his Father for us, that he suffered contradiction of sinners, that he was wounded and plagued for our transgressions, that he, the clean innocent Lamb of God, was condemned in the presence of an earthly judge, that we should be absolved before the judgment seat of our God; that he suffered not only the cruel death of the cross, which was accursed by the sentence of God; but also that he suffered for a season the wrath of his Father which sinners had deserved. But yet we avow that he remained the only, well beloved, and blessed Son of his Father even in the midst of his anguish and torment which he suffered in body and soul to make full atonement for the sins of his people. From this we confess and avow that there remains no other sacrifice for sin; if any affirm so, we do not hesitate to say that they are blasphemers against Christ’s death and the everlasting atonement thereby purchased for us.

Chapter 10 – The Resurrection

We undoubtedly believe, since it was impossible that the sorrows of death should retain in bondage the Author of life, that our Lord Jesus crucified, dead, and buried, who descended into hell, did rise again for our justification, and the destruction of him who was the author of death and its bondage. We know that his resurrection was confirmed by the testimony of his enemies, and by the resurrection of the dead, whose sepulchers did open, and they did rise and appear to many within the city of Jerusalem. It was also confirmed by the testimony of his angels, and by the senses and judgment of his apostles and of others, who had conversation, and did eat and drink with him after his resurrection.

The Belgic Confession (1561)

Article XX – God Has Manifested His Justice and Mercy in Christ

We believe that God, who is perfectly merciful and just, sent His Son to assume that nature in which the disobedience was committed, to make satisfaction in the same, and to bear the punishment of sin by His most bitter passion and death. God therefore manifested His justice against His Son when He laid our iniquities upon Him, and poured forth His mercy and goodness on us, who were guilty and worthy of damnation, out of mere and perfect love, giving His Son unto death for us, and raising Him for our justification, that through Him we might obtain immortality and life eternal.

The Second Helvetic Confession by Bullinger (1562-1564)

CHAPTER XV

Of the True Justification of the Faithful

WHAT IS JUSTIFICATION? According to the apostle in his treatment of justification, to justify means to remit sins, to absolve from guilt and punishment, to receive into favor, and to pronounce a man just. For in his epistle to the Romans the apostle says: “It is God who justifies; who is to condemn?” (Rom. 8:33). To justify and to condemn are opposed. And in The Acts of the Apostles the apostle states: “Through Christ forgiveness of sins is proclaimed to you, and by him everyone that believes is freed from everything from which you could not be freed by the law of Moses” (Acts 13:38 f.). For in the Law and also in the Prophets we read: “If there is a dispute between men, and they come into court…the judges decide between them, acquitting the innocent and condemning the guilty” (Deut. 25:1). And in Isa., ch. 5: “Woe to those…who aqcuit the guilty for a bribe.”

WE ARE JUSTIFIED ON ACCOUNT OF CHRIST. Now it is most certain that all of us are by nature sinners and godless, and before God’s judgment-seat are convicted of godlessness and are guilty of death, but that, solely by the grace of Christ and not from any merit of ours or consideration for us, we are justified, that is, absolved from sin and death by God the Judge. For what is clearer than what Paul said: “Since all have sinned and fall short of the glory of God, they are justified by his grace as a gift, through the redemption which is in Christ Jesus” (Rom. 3:23 f.).

IMPUTED RIGHTEOUSNESS. For Christ took upon himself and bore the sins of the world, and satisfied divine justice. Therefore, solely on account of Christ’s sufferings and resurrection God is propitious with respect to our sins and does not impute them to us, but imputes Christ’s righteousness to us as our own (II Cor. 5;19 ff.; Rom. 4;25), so that now we are not only cleansed and purged from sins or are holy, but also, granted the righteousness of Christ, and so absolved from sin, death and condemnation, are at last righteous and heirs of eternal life. Properly speaking, therefore, God alone justifies us, and justifies only on account of Christ, not imputing sins to us but imputing his righteousness to us.

WE ARE JUSFIFIED BY FAITH ALONE. But because we receive this justification, not through any works, but through faith in the mercy of God and in Christ, we therefore teach and believe with the apostle that sinful man is justified by faith alone in Christ, not by the law or any works. For the apostle says: “We hold that a man is justified by faith apart from works of law” (Rom. 3:28). Also: “If Abraham was justified by works, he has something to boast about, but not before God. For what does the scripture say? Abraham believed God, and it was reckoned to him as righteousness….And to one who does not work but believes in him who justifies the ungodly, his faith is reckoned as righteousness” (Rom. 4:2 ff.; Gen. 15:6). And again: “By grace you have been saved through faith; and this is not your own doing, it is the gift of God–not because of works, lest any man should boast,” etc. (Eph. 2:8 f.). Therefore, because faith receives Christ our righteousness and attributes everything to the grace of God in Christ, on that account justification is attributed to faith, chiefly because of Christ and not therefore because it is our work. For it is the gift of God.

WE RECEIVE CHRIST BY FAITH. Moreover, the Lord abundantly shows that we receive Christ by faith, in John, ch. 6, where he puts eating for believing, and believing for eating. For as we receive food by eating, so we participate in Christ by believing.

JUSTIFICATION IS NOT ATTRIBUTED PARTLY TO CHRIST OR TO FAITH, PARTLY TO US. Therefore, we do not share in the benefit of justification partly because of the grace of God or Christ, and partly because of ourselves, our love, works or merit, but we attribute it wholly to the grace of God in Christ through faith. For our love and our works could not please God in Christ through faith. For our love and our works could not please God if performed by unrighteous men. Therefore, it is necessary for us to be righteous before we may love and do good works. We are made truly righteous, as we have said, by faith in Christ purely by the grace of God, who does not impute to us our sins, but the righteousness of Christ, or rather, he imputes faith in Christ to us for righteousness. Moreover, the apostle very clearly derives love from faith when he says: “The aim of our command is love that issues from a pure heart, a good conscience, and a sincere faith” (I Tim. 1:5)

JAMES COMPARED WITH PAUL. Wherefore, in this matter we are not speaking of a fictitious, empty, lazy and dead faith, but of a living, quickening faith. It is and is called a living faith because it apprehends Christ who is life and makes alive, and shows that it is alive by living works. And so James does not contradict anything in this doctrine of ours. For he speaks of an empty, dead faith of which some boasted but who did not have Christ living in them by faith (James 2:14 ff.). James said that works justify, yet without contradicting the apostle (otherwise he would have to be rejected) but showing that Abraham proved his living and justifying faith by works. This all the pious do, but they trust in Christ alone and not in their own works. For again the apostle said: “It is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, [The Latin reads: "by the faith of the Son of God."] who loved me and gave himself for me. I do not reject the grace of God; for if justification were through the law, then Christ died to no purpose,” etc. (Gal. 2:20 f.).

The Heidelberg Catechism (1563,1619)

60. Q. How are you righteous before God?

A. Only by true faith in Jesus Christ.[1] Although my conscience accuses me that I have grievously sinned against all God’s commandments, have never kept any of them,[2] and am still inclined to all evil,[3] yet God, without any merit of my own,[4] out of mere grace,[5] imputes to me the perfect satisfaction, righteousness, and holiness of Christ.[6] He grants these to me as if I had never had nor committed any sin, and as if I myself had accomplished all the obedience which Christ has rendered for me,[7] if only I accept this gift with a believing heart.[8]

[1] Rom. 3:21-28; Gal. 2:16; Eph. 2:8, 9; Phil. 3:8-11. [2] Rom. 3:9, 10. [3] Rom. 7:23. [4] Deut. 9:6; Ezek. 36:22; Tit. 3:4, 5. [5] Rom. 3:24; Eph. 2:8. [6] Rom. 4:3-5; II Cor. 5:17-19; I John 2:1, 2. [7] Rom. 4:24, 25; II Cor. 5:21. [8] John 3:18; Acts 16:30, 31; Rom. 3:22.

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61. Q. Why do you say that you are righteous only by faith?

A. Not that I am acceptable to God on account of the worthiness of my faith, for only the satisfaction, righteousness, and holiness of Christ is my righteousness before God.[1] I can receive this righteousness and make it mine my own by faith only.[2]

[1] I Cor. 1:30, 31; 2:2. [2] Rom. 10:10; I John 5:10-12.

The Thirty-Nine Articles (Anglican 1571,1662)

Article XI: Of the Justification of Man

We are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by faith, and not for our own works or deservings. Wherefore that we are justified by faith only is a most wholesome doctrine, and very full of comfort; as more largely is expressed in the Homily of Justification.

The Irish Articles of Religion (James Ussher-1615)

Of Justification and Faith.

 

34. We are accounted righteous before God, only for the merit of our Lord and Savior Jesus Christ, applied by faith; and not for our own works or merits. And this righteousness, which we so receive of God’s mercy and Christ’s merits, embraced by faith, is taken, accepted, and allowed of God for our perfect and full justification.

35. Although this justification be free unto us, yet it cometh not so freely unto us that there is no ransom paid therefore at all. God showed his great mercy in delivering us from our former captivity, without requiring of any ransom to be paid, or amends to be made on our parts; which thing by us had been impossible to be done. And whereas all the world was not able of themselves to pay any part towards their ransom, it pleased our heavenly Father of his infinite mercy without any desert of ours, to provide for us the most precious merits of his own Son, whereby our ransom might be fully paid, the law fulfilled, and his justice fully satisfied. So that Christ is now the righteousness of all them that truly believe in him. He for them paid their ransom by his death. He for them fulfilled the law in his life. That now in him, and by him every true Christian man may be called a fulfiller of the law: forasmuch as that which our infirmity was not able to effect, Christ’s justice hath performed. And thus the justice and mercy of God do embrace each other: the grace of God not shutting out the justice of God in the matter of our justification; but only shutting out the justice of man (that is to say, the justice of our own works) from being any cause of deserving our justification.

36. When we say that we are justified by faith only, we do not mean that the said justifying faith is alone in man, without true Repentance, Hope, Charity, and the fear of God (for such a faith is dead, and cannot justify), neither do we mean that this our act to believe in Christ, nor this our faith in Christ, which is within us, doth of itself justifie us, nor deserve our justification unto us (for that were to account ourselves to be justified by the virtue or dignity of something that is within ourselves): but the true understanding and meaning thereof is that although we have Faith, Hope, Charitie, Repentance, and the fear of God within us and add never so many good works thereunto: yet we must renounce the merit of all our said virtues, of Faith, Hope, Charitie, and all our other virtues, and good deeds, which we either have done, shall do, or can do, as things that be far too weak and imperfect, and insufficient to deserve remission of our sins, and our justification: and therefore we must trust only in God’s mercy, and the merits of his most dearly beloved Son, our only Redeemer, Saviour, and Justifier, Jesus Christ. Nevertheless, because Faith doth directly send us to Christ for our justification, and that by faith given us of God we embrace the promise of God’s mercy, and the remission of our sin (which thing none other of our virtues or works properly doth): therefore the Scripture saith, that Faith without works; and the ancient fathers of the Church to the same purpose, that only Faith doth justify us.

37. By justifying Faith we understand not only the common belief of the Articles of Christian Religion, and a persuasion of the truth of God’s word in general: but also a particular application of the gratuitous promises of the Gospel, to the comfort of our own souls: whereby we lay hold on Christ with all his benefits, having an earnest trust and confidence in God that he will be merciful unto us for his only Son’s sake. So that a true believer may be certain, by the assurance of faith, of the forgiveness of his sins, and of his everlasting salvation by Christ.

38. A true, lively, justifying faith, and the sanctifying Spirit of God is not extinguished nor vanisheth away in the regenerate, either finally or totally.

The Canons of Dort (1618)

Article 8: The Saving Effectiveness of Christ’s Death

For it was the entirely free plan and very gracious will and intention of God the Father that the enlivening and saving effectiveness of his Son’s costly death should work itself out in all his chosen ones, in order that he might grant justifying faith to them only and thereby lead them without fail to salvation. In other words, it was God’s will that Christ through the blood of the cross (by which he confirmed the new covenant) should effectively redeem from every people, tribe, nation, and language all those and only those who were chosen from eternity to salvation and given to him by the Father; that he should grant them faith (which, like the Holy Spirit’s other saving gifts, he acquired for them by his death); that he should cleanse them by his blood from all their sins, both original and actual, whether committed before or after their coming to faith; that he should faithfully preserve them to the very end; and that he should finally present them to himself, a glorious people, without spot or wrinkle.

The First London Baptist Confession of Faith (1644-1646)

XXVIII.

Those that have union with Christ, are justified from all their sins by the blood of Christ, which justification is a gracious and full acquittance of a guilty sinner from all sin, by God, through the satisfaction that Christ hath made by His death for all their sins, and this applied (in manifestation of it) through faith.

1 John 1:7; Heb. 10:14, 9:26; 2 Cor. 5:19; Rom. 3:23; Acts 13:38,39; Rom. 5:1, 3:25,30.

Westminster Confession of Faith  – Annotated Text (1647)

(see the Savoy Declaration of 1658, the Second London Baptist Confession of 1689, the Philadelphia Confession of Faith of 1742 for utilization of WCF verbiage on justification)

Chapter 11. Of Justification.

1. Those whom God effectually calleth he also freely justifieth;^a not by infusing righteousness into them, but by pardoning their sins, and by accounting and accepting their persons as righteous: not for anything wrought in them, or done by them, but for Christ’s sake alone; ⁽⁴⁹⁾ nor by imputing faith itself, the act of believing, or any other evangelical obedience to them, as their righteousness; but by imputing the obedience and satisfaction of Christ unto them,^b they receiving and resting on him and his righteousness by faith; which faith they have not of themselves, it is the gift of God.^c

a. Rom 3:24; 8:30. • b. Jer 23:6; Rom 3:22, 24-25, 27-28; 4:5-8; 5:17-19; 1 Cor 1:30-31; 2 Cor 5:19, 21; Eph 1:7; Titus 3:5, 7. • c. Acts 10:44; 13:38-39; Gal 2:16; Eph 2:7-8; Phil 3:9.

2. Faith, thus receiving and resting on Christ and his righteousness, is the alone instrument of justification;^a yet is it not alone in the person justified, but is ever accompanied with all other saving graces, and is no dead faith, but worketh by love.^b

a. John 1:12; Rom 3:28; 5:1. • b. Gal 5:6; James 2:17, 22, 26.

3. Christ, by his obedience and death, did fully discharge the debt of all those that are thus justified, and did make a proper, real, and full satisfaction to his Father’s justice in their behalf.^a Yet inasmuch as he was given by the Father for them,^b and his obedience and satisfaction accepted in their stead,^c and both freely, not for anything in them, their justification is only of free grace;^d that both the exact justice and rich grace of God might be glorified in the justification of sinners.^e

a. Isa 53:4-6, 10-12; Dan 9:24, 26; Rom 5:8-10, 19; 1 Tim 2:5-6; Heb 10:10, 14. • b. Rom 8:32. • c. Mat 3:17; 2 Cor 5:21; Eph 5:2. • d. Rom 3:24; Eph 1:7. • e. Rom 3:26; Eph 2:7.

4. God did, from all eternity, decree to justify all the elect,^a and Christ did, in the fulness of time, die for their sins, and rise again for their justification:^b nevertheless, they are not justified until the Holy Spirit doth, in due time, actually apply Christ unto them.^c

a. Rom 8:30; Gal 3:8; 1 Pet 1:2, 19-20. • b. Rom 4:25; Gal 4:4; 1 Tim 2:6. • c. Gal 2:16; Col 1:21-22; Titus 3:4-7.

5. God doth continue to forgive the sins of those that are justified;^a and although they can never fall from the state of justification,^b yet they may by their sins fall under God’s fatherly displeasure, and not have the light of his countenance restored unto them, until they humble themselves, confess their sins, beg pardon, and renew their faith and repentance.^c

a. Mat 6:12; 1 John 1:7, 9; 2:1-2. • b. Luke 22:32; John 10:28; Heb 10:14. • c. Psa 32:5; 51:7-12; 89:31-33; Mat 26:75; Luke 1:20; 1 Cor 11:30, 32.

6. The justification of believers under the Old Testament was, in all these respects, one and the same with the justification of believers under the New Testament.^a

a. Rom 4:22-24; Gal 3:9, 13-14; Heb 13:8.

The Westminster Larger Catechism (1646)

Q70: What is justification?
A70: Justification is an act of God’s free grace unto sinners,[1] in which he pardoneth all their sins, accepteth and accounteth their persons righteous in his sight;[2] not for any thing wrought in them, or done by them,[3] but only for the perfect obedience and full satisfaction of Christ, by God imputed to them,[4] and received by faith alone.[5]

1. Rom. 3:22, 24-25; 4;5
2. II Cor. 5:19, 21; Rom. 3:22-25, 27-28
3. Titus 3:5, 7; Eph. 1:7

4. Rom. 4:6-8; 5:17-19
5. Acts 10:43; Gal. 2:16; Phil. 3:9

Q71: How is justification an act of God’s free grace? 
A71: Although Christ, by his obedience and death, did make a proper, real, and full satisfaction to God’s justice in the behalf of them that are justified;[1] yet inasmuch as God accepteth the satisfaction from a surety, which he might have demanded of them, and did provide this surety, his own only Son,[2] imputing his righteousness to them,[3] and requiring nothing of them for their justification but faith,[4] which also is his gift,[5] their justification is to them of free grace.[6]

1. Rom. 5:8-10, 19
2. II Tim. 2:5-6; Heb. 7:22; 10:10; Matt. 20:28; Dan. 9:24, 26; Isa. 53:4-6, 10-12; Rom. 8:32; I Peter 1:18-19
3. II Cor. 5:21
4. Rom. 3:24-25
5. Eph. 2:8
6. Eph. 1:7

Q72: What is justifying faith?
A72: Justifying faith is a saving grace,[1] wrought in the heart of a sinner by the Spirit [2] and word of God,[3] whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition,[4] not only assenteth to the truth of the promise of the gospel,[5] but receiveth and resteth upon Christ and his righteousness, therein held forth, for pardon of sin,[6] and for the accepting and accounting of his person righteous in the sight of God for salvation.[7]

1. Heb. 10:39
2. II Cor. 4:13; Eph. 1:17-19
3. Rom. 10:14, 17
4. Acts 2:37; 4:12; 16:30; John 16:8-9; Rom. 5:6; Eph. 2:1
5. Eph. 1:13
6. John 1:12; Acts 10:43; 16:31
7. Phil. 3:9; Acts 15:11

Q73: How doth faith justify a sinner in the sight of God?
A73: Faith justifies a sinner in the sight of God, not because of those other graces which do always accompany it, or of good works that are the fruits of it,[3] nor as if the grace of faith, or any act thereof, were imputed to him for his justification;[2] but only as it is an instrument by which he receiveth and applies Christ and his righteousness.[3]

1. Gal. 3:11; Rom. 3:28
2. Rom. 4:5; 10:10
3. John 1:12; Phil. 3:9; Gal. 2:16

Confession of Faith of the Calvinistic Methodists (1823)

24. Of Justification.

Justification is an act of God’s free grace, wherein he accounts and declares a man righteous by imputing to him the righteousness of Christ, which the sinner receives by faith (a). In the justification of sinners, God manifests his righteousness and the honor of his law as well as his grace and mercy; inasmuch as he justifies them “through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation, that he might be just, and the justifier of him which believeth in Jesus” (b). The righteousness of Christ, whereby sinners are justified, is called “the righteousness which is of God by faith” (c). It is not befitting to ascribe to faith the merit that belongs only to the righteousness of Christ : that would be to confound the sun with the window that transmits the light. Justification contains in itself pardon of all the sinner’s transgressions, that he perish not because of them (d); the acceptance of his person in the sight of God (e), and the giving him a lawful claim to the enjoyment of eternal happiness. It is called “justification of life (f)”, and the transgressor is thereby made the “heir of eternal life” (g).

The New Hampshire Confession of Faith (1833)

5. Of Justification We believe that the great gospel blessing which Christ (26) secures to such as believe in him is Justification (27); that Justification includes the pardon of sin (28), and the promise of eternal life on principles of righteousness (29); that it is bestowed, not in consideration of any works of righteousness which we have done, but solely through faith in the Redeemer’s blood (30); by virtue of which faith his perfect righteousness is freely imputed to us of God (31); that it brings us into a state of most blessed peace and favor with God, and secures every other blessing needful for time and eternity (32).

26. John 1:16; Eph. 3:8

27. Acts 13:39; Isa. 3:11-12; Rom. 8:1

28. Rom. 5:9; Zech. 13:1; Matt. 9:6; Acts 10:43

29. Rom. 5:17; Titus 3:5-6; 1 Pet. 3:7; 1 John 2:25; Rom. 5:21

30. Rom. 4:4-5; 5:21; 6:28; Phil. 3:7-9

31. Rom. 5:19; 3:24-26; 4:23-25; 1 John 2:12

32. Rom. 5:1-3, 11; 1 Cor. 1:30-31; Matt. 6:33; 1 Tim. 4:8

Abstracts and Principles of the Southern Baptist Theological Seminary (1858)

XI. JUSTIFICATION

Justification is God’s gracious and full acquittal of sinners, who believe in Christ, from all sin, through the satisfaction that Christ has made; not for anything wrought in them or done by them; but on account of the obedience and satisfaction of Christ, they receiving and resting on Him and His righteousness by faith.

Southern Baptist Faith & Message (1952)

V. Justification

Justification is God’s gracious and full acquittal upon principles of righteousness of all sinners who believe in Christ. This blessing is bestowed, not in consideration of any works of righteousness which we have done, but through the redemption that is in and through Jesus Christ. It brings us into a state of most blessed peace and favor with God, and secures every other needed blessing.

Rom. 3:24; 4:2; 5:1-2; 8:30; Eph. 1:7; 1 Cor. 1:30-31; 2 Cor. 5:21.

Special thanks to C. Matthew McMahon Ph.D, http://www.apuritansmind.com/ for making these Confessions of Faith available.  All citations are from http://www.apuritansmind.com/ except for the New Hampshire Confession of Faith of 1833, which was provided by http://www.reformedreader.org/ and the Southern Baptist Faith & Message of 1952, which was provided by http://www.sbc.net/ the Official Website of the Southern Baptist Convention.