Paul, (Rom. 4:9–11,) denies that Abraham was justified through circumcision, and asserts that it was a sign appointed to exercise and strengthen faith. We therefore say, that the proper use of the Sacraments requires faith, to believe the divine promises, and receive the promised grace, which is offered through the Sacraments and the Word. Now this is the obvious and proper use of the holy Sacraments, upon which our hearts and our minds can firmly rely. For the divine promises can be accepted through faith alone. Now, as the Sacraments are external signs and seals of the promises, their proper use requires faith ; for when we receive the sacrament of the body and blood of Christ, Christ clearly says: “This cup is the new testament,” Luke 22:20. We should firmly believe then, that the grace and remission of sins, promised in the New Testament, are imparted to us. Now we should receive this in faith, and thereby console our alarmed, timid hearts, and rest assured, that the Word and promises of God cannot fail, but are as sure, nay, more so, than a new divine voice, or a new miracle from heaven, promising grace to us. But what would miracles benefit us, if they were not believed ? Here we are speaking of special faith, namely, the belief that our own sins are surely forgiven, and not of general faith, believing that there is a God. This proper use of the Sacraments really consoles and refreshes the heart. (pages 266-267)

Now although our adversaries, in order not to pass by the name of Christ in total silence, as barbarous, impious heathens, speak of faith as being a knowledge of the history of Christ; and although they do tell us something of Christ—namely, that he has gained for us a habitum, or, as they term it, primam gratiam, the first or original grace, which they regard as an inclination, or a desire, by which we are enabled to love God more easily, than we could otherwise; yet a very weak and insignificant influence would thus be exerted by Christ, or by this habitus.

Nevertheless they say, that the operation of our reason and will, before this habitus exists, as well as afterwards, when the habitus is present, are ejusdem speciei, that is, one and the same thing, before as well as after.

For they maintain that our reason and human will are of themselves able to love God; but that the habitus creates a desire, which enables reason to accomplish, with greater ease and pleasure, what it before had the power to do.

Hence they also teach, that this habitus must be merited or earned by our previous works, and that, through the works of the law, we merit an increase of this good inclination and eternal life.

Thus these men conceal Christ from us, and bury him anew, so that it is impossible for us to recognise him as a Mediator; for they bury in silence the doctrine, that we obtain remission of our sins through him, by grace alone, without any merit of our own; and even set up their dreams, that we can merit forgiveness of our sins by good works and the works of the law; although the whole Bible teaches, that we are unable to keep or fulfil the law. And as human reason performs no part of the law, except external works, and does not really fear God, so it neither believes, that it is observed of God. Although they speak thus concerning the habitus, it is certain, that, without faith in Christ, real love to God cannot exist in the heart; nor can anyone comprehend, what love to God is, without faith. (Henkel Translation, p. 159-160).

Since, however, as we have stated above, it is the obedience of the whole person, it is also a perfect satisfaction and expiation for the human race, by which satisfaction was made unto the eternal, immutable justice of God, which is revealed in the law. And this obedience is our righteousness which avails in the sight of God, which is revealed unto us in the Gospel, upon which our faith rests before God, and which he imputes to faith, as it is written, Rom. 5:19: “For as by one man’s disobedience many were made sinners; so by the obedience of one shall many be made righteous.” And 1 John 1:7: “The blood of Jesus Christ, his Son, cleanseth us from all sin.” Again, Rom. 1:17; Habak. 2:4: “The just shall live by faith.”

In this manner neither the divine nor the human nature of Christ by itself is imputed unto us for righteousness, but the obedience of the person alone, who is at the same time God and man. And thus, faith looks upon the person of Christ, as the same was made under the law for us, bore our sins, and when proceeding to the Father, rendered entire and prefect obedience to the heavenly Father, for us poor sinners, from his holy birth unto his death; and thereby covered all our disobedience, which inheres in our nature, in its thoughts, words, and deeds; so that it is no more imputed to us unto condemnation, but is pardoned and remitted through pure grace, for the sake of Christ alone. (Pages 640-641)