We have hitherto presented abundant testimony from the Fathers and the Scriptures, for the purpose of showing more clearly, that through faith alone we obtain the remission of sin for Christ’s sake and are justified ; that is, that the unrighteous are sanctified and regenerated. Pious souls may observe here, that this doctrine of faith is indispensable ; for by it alone we learn to know Christ and his benefits, and in it alone the heart and conscience find true and indubitable rest and consolation. If there is to be a Christian church, and a Christian faith, they must preach and teach a doctrine, which places the soul, not upon error or sand, but on a foundation, on which it may firmly rely and trust.

Our adversaries, therefore, are truly unfaithful bishops, preachers, and doctors ; they have hitherto given evil advice to men, and still continue to do so, by advancing doctrines, which leave them in doubt and suspense, as to the remission of their sins. For how is it possible, that those, who have not heard or do no not know this important doctrine of Christ—who yet waver, and doubt whether they have forgiveness of their sins—should sustain themselves in the peril of death, and in the last gasp and agony ? Again, , if there is to be a Christian Church, the Gospel of Christ must ever remain in it, namely, the divine promise that our sins are remitted without merit, for Christ’s sake. Those, who do not inculcate the faith of which we have been speaking, suppress this holy Gospel entirely.

Now it is shocking to hear, that the scholastics have not written a particle about faith. And these our adversaries follow, rejecting this most important doctrine of faith ; and they are so hardened and blind, as not to perceive, that they are thus trampling under foot the whole Gospel, the divine promises concerning the remission of sins, and Jesus Christ himself.

(Henkel Translation, p. 179-180).

We also say, that love must follow faith, as Paul tells us, Gal. 5:6 : “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision ; but faith, which worketh by love.” But we must not, therefore, put our trust in love, or build upon it, as if we obtain the remission of sins and reconciliation with God on account of love or through it. Neither do we obtain forgiveness of sins for the sake of other works which follow, but through faith alone. The promises of God cannot be taken hold of by works, but by faith alone. Faith, properly speaking, or fides proprie dicta, is, when our hearts and the Holy Ghost in us, declare that the promises of God are true and certain ; this is the faith, of which the Scriptures speak. Now, before we perform or accomplish any thing, faith does nothing but receive and accept gifts ; it is therefore counted to us for righteousness, as it was to Abraham, before we love, before we keep the law, or do any work.

Nevertheless it is true, that fruits and works follow, and that faith is not a mere historical knowledge, but a new light in the heart, and an energetic operation of the Holy Spirit, by which we are regenerated, and which gives comfort and life to the affrighted conscience. Since this faith alone obtains remission of sin, and renders us acceptable in the sight of God, it is accompanied by the Holy Ghost, and it should be styled, rather than the love which follows, gratia gratum faciens ; that is, the grace which renders acceptable. (Henkel Translation, p. 178-179).

It is really strange, that our adversaries can be so blind, and overlook so many plain passages which clearly state that we are justified by faith and not by works. What can these deluded men be thinking of ? Do they suppose, that the Scriptures so often and so plainly repeat these things without design ? Do they imagine, that the word of the Holy Spirit is doubtful and inconsiderate, or that he knows not what he says ?

On this subject these ungodly men have fabricated the sophistry, that the passages of Scripture which speak of faith, must be applied to fide formata, which is to say, that faith makes no one godly or righteous, except on account of love or works. In short, according to their view, it is not faith that justifies us, but love alone ; for they say, that faith is compatible with mortal sin. What is this but overthrowing all the promises of God and the pledges of grace, and preaching works and the law ?

If faith obtains grace and the remission of sins on account of love, the forgiveness of sin must always be uncertain ; because we never love God as fervently as we ought ; nay, we cannot love God, until we are assured that our sins are remitted. Hence, when our opponents teach us to rely on such love to God as we are capable of, and upon our works, they entirely set aside the Gospel, which preaches the forgiveness of sins, while no one can really feel or understand such love to God, except he believe, that by grace he obtains remission of sins through Christ, without price. (Henkel Translation, p. 178).

In this sense Augustine also has written much, in opposition to the Pelagians, and in his work : Of the Spirit and Letter (de Spiritu et Litera) he says : “The law, with its righteousness, is set before us, in order that he, who keeps it, may live by it, and that all, when they know their infirmity, may come to God, who alone justifies, not through their own strength, nor the letter of the law, which we cannot fulfil, but through faith. No one can do a truly good work, unless he first be righteous and godly ; but righteousness is attained through faith alone.” Here he plainly says that God, who alone blesses and sanctifies us, is reconciled through faith, and that faith makes us pious and just in the sight of God.

Again, immediately afterwards : “The law works fear, but through faith we hope and trust in God. From those who fear the penalty, grace is concealed. In this fear, when a man is in anxiety, &c., through faith he must flee to the mercy of God, that He may give what he has commanded in the law, and grant his grace.” Thus he teaches, that by the law the heart is terrified, and through faith consoled again. (Henkel Translation, p. 177-178).