But we shall presently endeavor to show that we obtain remission of sin by faith alone (as the minor says,) and not through love. Our opponents have been trifling with these important things. They ask, whether the remission of sin and the infusion of grace are one change, or two. It seems impossible for these idle, ignorant men to treat these things properly; for, to have a real sense of sin and of the wrath of God, is not an unimportant or trifling subject; nor is the consciousness of the remission of sin a feeble consolation. Thus Paul says, 1 Cor. 15:56–57, “The sting of death is sin; and the strength of sin is the law. But thanks be to God who giveth us the victory through our Lord Jesus Christ.” That is, sin alarms the conscience; this is done by the law, which shows us the earnest zeal and wrath of God against sin; but through Christ we conquer.

How is this effected? When we believe—when our hearts are lifted up by the promises of grace through Christ, and rely upon them. Thus we prove, that we obtain remission of sins, by faith in Christ, and not by works; that is, God cannot be reconciled or his wrath appeased by our works, but Christ alone is the Mediator and Conciliator, for his sake alone is the Father merciful to us. (Henkel Translation, p. 171-172).

That we obtain remission of sins through faith alone in Christ.

We think our opponents must acknowledge, that above all things remission of sins is necessary to justification; for we are all born in sin. Hence we infer: That, when we obtain remission of sin, we are righteous and pious in the sight of God; according to Psalm 32:1, “Blessed is he whose transgression is forgiven.” But solely through faith in Christ, not through love, nor on account of love or works, do we obtain the remission of sin, although love follows faith. It must follow therefore, that we are justified by faith alone. For the sinner’s justification means, that he is changed into a pious being, and born anew by the Holy Ghost. *

(Henkel Translation, p. 171, * This is the first or major proposition; and now follows the minor, i.e., the other proposition of the preceding argument.).

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).