Now if we could obtain remission of sin by works, which are not embraced in the Jewish ceremonies, and thus merit righteousness, what need would there be of Christ and his promises? Everything that Paul said in various places concerning the promises, would be overthrown at once. He would be in error, when writing to the Ephesians 2:8–9, “For by grace are ye saved, through faith; and that not of yourselves: it is the gift of God; not of works.”

Again, in the Epistle to the Romans, chap. 4:1–6, Paul alleged of Abraham and David:—They had received a commandment from God concerning circumcision. Now if any works justify before God, then the works, which God had commanded at that time, must also have justified.

But Augustine clearly maintains, that Paul is speaking of the whole law; and he argues at length, in his work concerning the spirit and the letter, (de Spiritu et Litera,) when he finally says, “Having now weighed and treated this subject, according to the strength which God has given us, we arrive at the conclusion, that no man is justified by the precepts enjoining a good life, but by faith in Jesus Christ.”  (Henkel Translation, p. 174-175).

We shall now cite passages which clearly state, that by faith we are made pious and righteous—not that our faith is a work so precious and pure, but solely because by faith, and by no other means, we receive the mercy offered.

In the Epistle to the Romans, Paul treats particularly of the manner in which we are justified before God; and arrives at the conclusion, that all those who believe that God is merciful to them through Christ, are justified before God by faith, without merit. And this forcible conclusion, this proposition, in which is comprehended the main subject of the whole epistle, yea, of all the Scriptures, he lays down clearly and unequivocally in the third chapter to the Romans and the 28th verse, “Therefore we conclude that a man is justified by faith without the deeds of the law.”

Our adversaries here contend, that Paul excluded only the Jewish ceremonies, not other virtuous works. Paul, however, does not speak of ceremonies only, but properly and assuredly of all other works, and of the whole law, or Ten Commandments. For in the 7th verse of the 7th chapter he afterwards quotes the passage from the Decalogue, “Thou shalt not covet.”

(Henkel Translation, p. 174).

No one on earth will ever be able to devise, invent, or contrive anything, by which this argument alone, if there were no other, can be overthrown. Nor will the pious and conscientious Christian by any means permit himself to be led away from the position, that we receive remission of sins by faith alone, for the sake of Christ’s merits. For in this they have a sure, firm, and eternal consolation against sin and the devil, death and hell; while everything else rests on a sandy foundation, and is insufficient in the hour of temptation.

Now, as we obtain remission of sin, and receive the Holy Ghost, through faith only, faith alone justifies us in the sight of God. For those who are reconciled to God, are righteous in his sight, and are his children; not on account of their purity, but because of God’s mercy, if they accept and embrace it through faith. Therefore, the Scriptures testify, that we are justified before God by faith. (Henkel Translation, p. 174).

Fourthly, remission of sin is promised for Christ’s sake. Therefore, no one can obtain it, unless by faith alone. For no one can take hold of the promise or participate in it, except through faith only. Rom. 4:16, “Therefore it is of faith, that it might be by grace; to the end the promise might be sure.” Precisely as if he should say, that if our salvation and righteousness depended on our own merit, the promise of God would yet be uncertain and useless to us; for we could never know it with certainty, when our merits would suffice. The pious heart and Christian conscience know this full well, and would not for a thousand worlds that our salvation depended upon ourselves.

Paul agrees with this view, Gal. 3:22, “The Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.” Here Paul casts aside all our merit; for he says we are all worthy of death, and concluded under sin; he calls to mind the divine promise, by which alone we can obtain the forgiveness of sin; and further adds how we become participants of the promise, namely, by faith. This argument, drawn by Paul from the very nature of the divine promise, namely, that as God’s promise is certain and must remain sure, (as it will not fail to do,) remission of sin cannot proceed from our merit; else it would be uncertain, and we could not know when our merits would suffice; yes, I say, this argument, this foundation, is a firm rock; it is almost the strongest in the whole of Paul’s writings, and is very often repeated and quoted in all the epistles. (Henkel Translation, p. 173-174).