Our opponents have no certainty, nor can they correctly tell us, or state, in clear and intelligible terms, how the Holy Spirit is given. They dream, that by the simple bodily reception and use of the sacraments, ex opere operato,* we obtain grace and receive the Holy Ghost; although the heart be entirely absent, as if the light of the Holy Ghost were so worthless, weak, and futile. When we speak of faith, as being not an idle fancy, but a new light, life, and power in the heart, that renews the heart and disposition, transforms man into a new creature, namely, a new light and work of the Holy Ghost—everyone knows, that we do not mean faith accompanied by mortal sin, as our opponents speak of it. For how can light and darkness exist together? Faith, wherever, and while it exists, bears good fruit, as we shall hereafter show. This is certainly a clear and simple exposition of the sinner’s true conversion, and of regeneration. Now we defy all the Sententiaries to produce, from their innumerable commentaries, glossaries, and writings on doctrinal opinions, even one, that in the least correctly sets forth the conversion of the sinner. (Henkel Translation, p. 169, *That is, when merely the external act is performed.).

For the preaching of repentance, or the call of the Gospel†: to reform repent,—when it truly penetrates into the heart, strikes the conscience with alarm, and is not a jest, but great terror, in which the soul feels its wretchedness and sins, and the wrath of God. While in this terror, the heart should again seek consolation, which takes place when we believe in the promise of Christ, that, through him, we receive remission of sin. The faith, which, in such fear and terror, cheers the heart and consoles it, receives and experiences remission of sin, justifies us and brings life; for this strong consolation is a new birth and a new life. This is simple and clear language; the pious know it to be true; we have examples in the church, showing that this applies to all the saints from the beginning, as in the conversion of Paul and Augustine.

(Henkel Translation, p. 168-169, † Here the word Gospel—like the first four books of the New Testament—includes both doctrines of Law-repentance and Gospel-remission of sin).

We are justified by faith in Christ.

In order that no one may think we are speaking of a mere knowledge of the history of Christ, we must state, in the first place, in what manner the heart begins to believe, and how it attains faith. Afterwards we shall show, that this faith justifies before God, and how this is to be understood; and we shall endeavor, properly, clearly and fully to refute the arguments of our adversaries. Christ, Luke 24:47, commands the preaching of repentance and remission of sins. The Gospel* also charges all men with being born in sin, and being worthy of eternal wrath and death, and offers them remission of sin and righteousness through Christ, which are received through faith.  (Henkel Translation, p. 168-169, * Here the word Gospel—like the first four books of the New Testament—includes both doctrines of Law-repentance and Gospel-remission of sin).

Thus the holy Patriarchs were justified in the sight of God, not by the law, but by the promises of God and by faith. It must indeed be surprising to everyone, that our opponents teach so little (or nothing at all) of faith when they see in almost every syllable of the Bible, that faith is praised and extolled as the most noble, holy, and acceptable, the greatest and best service of God. Thus in Psalm 50:15, he says:“Call upon me in the day of trouble; and I will deliver thee.” In this way, then, would God be known to us; thus he would be honored, that we may receive and accept from him grace, salvation, and every blessing, as gifts of grace, and not as a reward for our merit. This is a most precious knowledge, a powerful consolation in every affliction, bodily and spiritual, in life or in death, as the pious well know.

But our opponents deprive the poor conscience of this noble, precious, and sweet consolation, when they treat faith so coldly and contemptuously, and instead of it plead their own miserable beggarly works and merits before the supreme God. (Henkel Translation, p. 168).