When they speak of love, or of their habitu dilectionis†, they introduce their own dreams, that men earn or merit this habitum by their works; but do not say a word about God’s promises and Word, like the Anabaptists of the present time. Now we cannot barter with God; he cannot be known, sought, or comprehended, except in and through his Word alone; as Paul says, Rom. 1:16: “The Gospel is the power of God unto salvation, to everyone that believeth;” again, Rom. 10:17: “Faith cometh by hearing.” This, of itself, shows clearly enough, that we are justified before God by faith alone. For, if we come before God and are justified alone through his Word, and if no one can comprehend that word, except by faith, it follows, that faith justifies. There are other considerations, however, that better illustrate this subject. Thus far, I have endeavored to show, how we are born anew, and what the faith, of which we speak, is and is not.

(Henkel Translation, p. 169-170, † literally “habit of love” toward God ).

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).