Some earnestly contend against the word sola, alone; yet Paul clearly says Rom. 3:28: “Therefore we conclude that a man is justified by faith without the deeds of the law.” Again, Ephes. 2:8: “It is the gift of God, not of yourselves, not of works, lest any man should boast;” and the same in Rom. 3:24. Now if this word, this exclusiva sola, (the expression alone, which excludes everything else,) is so objectionable to some, they may erase these words also, wherever found in the epistles of Paul: “through grace”—“not of works”—“the gift of God,” &c., “lest any man should boast,” and the like; for they are very decidedly exclusive (exclusivæ). The words, “through grace” exclude merit and all works whatsoever. And by the word sola, when we say that faith alone makes us righteous, we do not exclude the Gospel and the sacraments, and that by holding that faith alone accomplishes all, invalidate the word and the sacraments, as our opponents misinterpret our views on all subjects; but we exclude our own merit.

We have plainly stated above, that faith comes through the word. We therefore exalt the ministry of the word more highly than our adversaries do, and say, besides, that love and works must follow faith. We do not therefore, exclude works by the word sola, or hold that we should not follow; but it is the confidence in our own merit or works that we exclude; and say that they do not merit remission of sins. This we shall hereafter show more fully and clearly. (Henkel Translation, p. 170-171).

Some, perhaps, when we say that faith justifies before God, apply this merely to the beginning; namely, that faith is only the beginning of, or preparation for justification; not that faith itself makes us acceptable to God, but rather the love and works that follow it. They imagine that faith is commended in the Scriptures, simply because it is a beginning of good works,—as much always depends on the beginning. But this is not our view, for we hold, on this subject, that we become acceptable to God through faith itself. And as the word justificari (to be justified, made just,) is used in two different ways, namely, to designate being converted or born again, and again in the sense of being esteemed just, we shall first show, that we are converted from evil, impious ways, born anew, and justified by faith alone. (Henkel Translation, p. 170).

We shall now show, that this faith, and nothing else, justifies us before God. First I would remind the reader, that as the truth, that Christ is our only Mediator, must and shall always stand, irrefutably, so also no one can deny, that through faith we are justified without works. For how can Christ be and remain the Mediator, unless, through faith, we hold to him as the Mediator, and thus become reconciled to God; unless we firmly believe, that for his sake we are just before God? Now this is faith, to confide in and rely on the merits of Christ, that for his sake God will assuredly be merciful to us.

As clearly as the Scriptures say, that besides the law the promises of Christ are necessary for salvation, they also teach that faith justifies. The law does not preach remission of sins through grace. Again, we cannot fulfill or keep the law, till we receive the Holy Ghost. Accordingly we must insist, that the promises of Christ are necessary to salvation, and no one can comprehend or receive them except through faith alone. Those therefore, who teach we are not justified before God through faith, suppress Christ and the Gospel, and teach the law. (Henkel Translation, p. 170).