… He reproves the Pharisee for not recognizing him as Christ, although he was honored as a guest, and a pious and holy man. But he commends the worship of the woman, the confession of her sins, and her effort to obtain their remission from him. This noble example justly moved Christ to reprove the Pharisee, who, although a wise and honorable man, still did not believe on him….{Repeated for context}

Here, therefore, he commends not only love, but the whole cultus, or service of God, faith with its fruits, while speaking to the Pharisee of the fruits. Because faith in the heart cannot be shown or exhibited to others, except by its fruits; these establish the truth before men, that faith is in the heart. Christ did not mean that love and works should be the treasure, by which our sins are recompensed;— that treasure is the blood of Christ. The controversy, therefore, concerns an important and weighty matter, involving the highest, the surest, the eternal consolation of pious souls, namely, whether we should trust in Christ’s merits, or in our own works. If we trust in our own works, we rob Christ of his honor, and he ceases to be the Mediator and Conciliator; and besides we shall finally learn, that such confidence is vain, and will lead consciences only into despair; for unless we obtain remission of sin and reconciliation to God through Christ, without our merit, then no one will obtain remission of sin, without having kept the whole law. For the law cannot justify us before God, while it is our accuser. Now, no one can boast of having satisfied the law. Hence we must seek consolation elsewhere,— namely, in Christ. (Henkel Translation, p. 185-186).

But when Christ declares, Luke 7:47: “Her sins, which are many, are forgiven: for she loved much,” he himself explains his words by saying verse 50: “Thy faith hath saved thee.” Christ did not wish to leave the impression, that the women merited the forgiveness of sins by her work of love; hence, he expressly declared that her faith had saved her. Now it is faith which relies on the mercy of God and his Word, and not upon works. If we believe that faith can rely both upon God and the works of men at the same time, we certainly do not understand what faith is. The alarmed conscience cannot be appeased by its own works, but must cry for mercy; and there are no other means by which it can be consoled and relieved, but the Word of God. The narrative itself shows plainly in this place, what Christ calls love. The woman comes to Christ, confident of obtaining the remission of her sins from him. Truly this is acknowledging and honoring Christ; for greater honor than this no one can confer upon him. It is really confessing Christ, or the Messiah, to seek remission of sin from him; and to recognize Christ in this manner, to confess and receive him thus, is to believe on him sincerely.

But Christ did not use the words, “she loved much,” while speaking with the woman, but when he spoke to the Pharisee. For Christ, the Lord, compared the whole honor, conferred on him by the Pharisee, with the offerings and works of the woman. He reproves the Pharisee for not recognizing him as Christ, although he was honored as a guest, and a pious and holy man. But he commends the worship of the woman, the confession of her sins, and her effort to obtain their remission from him. This noble example justly moved Christ to reprove the Pharisee, who, although a wise and honorable man, still did not believe on him. He reproached him with his unbelief, and admonished him by the example of the woman, as though he would say to the Pharisee: shame upon thee! That though art so blind as not to recognize me as Christ and the Messiah, although thou art a teacher of the law; while this woman, poor and without learning, recognizes me. (Henkel Translation, p. 185).

Some one of them may ask; “Since we acknowledge that love is the offspring of the Spirit, and since it is called a holy work and the fulfillment of the law, why we do not also teach that it justifies us before God?”

Reply,—First, most assuredly we do not receive the forgiveness of sins either through love or on account of it, but through faith alone for Christ’s sake. Faith alone in the heart looks upon the promises of God; faith alone is the assurance, upon which the heart rests with certainty, that God is merciful— that Christ died not in vain, &c. This faith alone overcomes the terrors of sin and death. He that still wavers, or doubts that his sins are remitted, does not confide in God, but he despairs of Christ; because he believes his sins to be greater and stronger than the death and blood of Christ; and yet Paul says, Rom. 5:20, that, “Where sin abounded, grace did much more abound,” that is, it was stronger, richer, and more powerful.

Now if any one expects to obtain the remission of his sins, on account of his love, he reviles and dishonors Christ, and will discover, in his last moments, when he must appear before the judgment seat of God, the vanity of such confidence. It is therefore certain, that we are justified by faith alone. And as we do not obtain the remission of sin by good works and virtues; such as patience, chastity, obedience to government, and yet these virtues follow faith; so we do not obtain remission of sin on account of love to God, although it must follow faith. (Henkel Translation, p. 184).

From among these fruits and effects of faith our opponents select but one,—namely, love,—and teach that love justifies us in the sight of God; consequently they are nothing but preachers of works, and teachers of the law. They do not, in the first place, teach that we obtain the remission of sin through faith. They do not preach Christ, the Mediator, that through him we receive the mercy of God, but speak of our love and our works; and yet they do not tell us what kind of love it is, nor are they able to define it.

They boast of their ability to fulfil or keep the law, although the honor belongs to Christ alone. Thus they oppose their own works to the judgment of God, and maintain that they merit, de condigno, grace and eternal life. This is, indeed, a perfectly vain and impious confidence in their own works. For it is impossible in this life even for Christians and saints themselves, to keep the law of God perfectly; for evil inclinations and desires always remain in us, although the Holy Ghost resists them. (Henkel Translation, p. 184).

This faith, moreover, dwells in those, who are truly penitent, whose alarmed consciences feel the wrath of God and their own sins, and seek grace and remission of sin. And in this state of alarm, anxiety, and trouble, faith first exhibits itself, and must be cherished and increased. Faith cannot, for this reason, exist in carnal minded men, who feel secure, and live after the will and the lusts of the flesh. Paul says, Rom. 8:1 : “There is, therefore, now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.” Again, verses 12, 13 : “We are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die : but if ye through the Spirit do mortify the deeds of the body, ye shall live.” Faith therefore which is found only in truly penitent souls, cannot co-exist with mortal sin, as our opponents assert. Consequently it cannot exist in those who live in a carnal manner after the world, according to the will of Satan and the lusts of the flesh. (Henkel Translation, p. 183).

For these reasons, we teach not only how the law may be kept, but also how all that we do becomes pleasing to God, not because we are able, in this life, to keep the law so perfectly and purely, but because we are in Christ, as we shall hereafter show. It is evident, then, that our divines teach the truth concerning good works, and we add, that it is impossible for true faith, which comforts the heart and receives the forgiveness of sins, to be without the love of God. For, through Christ we approach the Father, and when we are reconciled to God through Christ, then only do we believe and determine fully in our hearts, that there is a true and living God, and that we have a Father in heaven, who is constantly looking down upon us, who must be feared, and should be loved on account of his unspeakable favors. Him we should always thank sincerely, and to him accord praise and honor, who hears our prayers, our sighs, and our groanings, as John says in his first Epistle, 4:19 : “We love him, because he first loved us ;” for he gave his Son for us, and remitted our sins. Here John clearly shows, that faith goes before, and love follows. (Henkel Translation, p. 183).

From this it is evident, that we cannot keep the law of God without faith, without Christ, without the Holy Ghost. For this reason also we assert, that the law must be kept, and that every believer begins to keep it, and increases more and more in the love and fear of God, which is fulfilling the commandments of God indeed. And when we speak of the keeping of the law, or of good works, we include both, the good heart internally and good works externally.

Wherefore, our adversaries do us wrong, in charging us with being silent on the subject of good works ; while we not only assert, that men must do good works, but also in particular point out, that the heart must be engaged therein, if they are not in vain, empty, cold, hypocritical works. Experience teaches, that although the hypocrites undertake to keep the law by their own strength, they are unable to do so, or to prove it by their deeds. For to what extent are they free from hatred, from envy, contention, rage, anger, avarice, adultery, &c.? Can greater vices be found any where, than in monasteries? Human nature is much too weak, by its own strength, to resist the devil, his artifices and power ; for he holds all those captive, who are not redeemed by Christ. Divine strength and the resurrection of Christ are necessary to overcome the devil. And since we know that we become participants of Christ’s strength and victory through faith, we can pray God, upon the promise given, to protect and govern us by his Spirit, that the devil may not over throw or ruin us ; else we shall constantly fall into error and abominable vices.

Paul therefore says, not of us, but of Christ, Eph. 4:8 : “He led captivity captive ;” for Christ conquered the devil, and promised the Holy Ghost through the Gospel, that by his assistance we may overcome every evil. And in 1 John 3:8, it is written : “For this purpose the Son of God was manifested, that he might destroy the works of the devil.” (Henkel Translation, p. 182-183).

And Paul remarks, 2 Cor. 3:15, 16, 17, that the veil which covers the face of Moses, cannot be removed, except by faith in Christ the Lord, through whom the Holy Spirit is imparted. For thus he says : “But even unto this day, when Moses is read, the veil is upon their heart. Nevertheless, when it shall turn to the Lord, the veil shall be taken away. Now, the Lord is that Spirit : and where the Spirit of the Lord is, there is liberty.” By the veil Paul means the opinions and misconceptions of men relative to the Ten Commandments and the ceremonies ; namely, that the hypocrites suppose that the law can be kept and fulfilled by the observance of external works, and that the offerings and the various services of God, ex opere operato, justify us in the sight of God. But this veil is drawn from our hearts, that is, our false views are removed, when God reveals our wretchedness to our hearts, and makes us sensible of his wrath and our sins. Then do we first observe, how far we are from fulfilling the law, how securely and blindly all men continue to live, and how destitute they are of the fear of God ; in short, how far they are from believing, that God created heaven, earth, and all creatures, that he sustains our breath, our life, and all creation continually, and protects them against Satan.

Here we first learn, that unbelief, security, and contempt of God, are so deeply concealed in us. Here we first experience, that we believe very feebly or not at all, that God forgives sins, that he hears prayer, &c. When we now hear the Word and the Gospel, and know Christ through faith, we receive the Holy Spirit, and obtain proper views of God, fear and believe in him, &c.  (Henkel Translation, p. 181-182).

But our opponents are rude, indolent, and ignorant theologians. They consider only the second table of Moses and its works ; the first table, however, in which are embraced the chief doctrines of theology, and on which all depends, they disregard entirely. Yes, this most important, exalted, and holy commandment, which exceeds all the understanding of men and angels, which concerns the highest service to God, yea, the Deity himself and the honor of the Eternal Majesty, and in which God commands us, sincerely to regard, fear, and love him, as our Lord and God, is treated by them as if it did not even belong to theology.

But Christ is given to us, that our sins may be forgiven and the Holy Spirit imparted to us, for his sake. This Spirit works new light, immortal life, and eternal righteousness in us, in order to manifest Christ in our hearts, as we find, John 16:14 : “For he shall receive of mine, and show it unto you.” He works other graces also, love, thanksgiving, chastity, patience, &c. No one is able, therefore, to fulfil the law without the Holy Ghost ; for this reason Paul says : “Do we then make void the law through faith? God forbid : yea, we establish the law,” Rom. 3:31 ; for we cannot fulfil and keep the law, until the Holy Spirit is given to us. (Henkel Translation, p. 181).

These things cannot take place, before we are justified by faith and born anew through the Holy Spirit ; because, in the first place, no one can keep the law, without the knowledge of Christ, nor can any one fulfil the law, without the Holy Spirit. But we cannot receive the Holy Ghost, except through faith, as Paul says to the Galatians 3:14 : “That we might receive the promise of the Spirit through faith.”

It is, moreover, impossible for the human heart to love God by the agency of the law or works alone. The law manifests nothing but the wrath and severity of God, it accuses us, and shows how fearfully he will chastise sin with punishments both temporal and eternal. Hence, what the scholastics teach concerning the love of God, is a wild conceit ; it being impossible to love God, before we know and embrace his mercy through faith. Then only does God become (objectum amabile) object amiable, lovely.

Although reason may, to some extent enable us, by its innate light, to lead an honest life, and to perform the external works of the law, without Christ and the Holy Spirit, yet it is true, as we stated above, the principal parts of the divine law, that is, turning the whole heart to God, and reverencing him sincerely, (as required in the first table, and in the first and highest commandment,) cannot be kept without the Holy Spirit. (Henkel Translation, p. 180-181).