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).

III.—OF LOVE AND THE FULFILMENT OF THE LAW. On this point our opponents meet us with the declarations, Matt. 19:17 : “if thou wilt enter into life, keep the commandments ;” and Rom. 2:13 : “Not the hearers of the law are just before God, but the doers of the law shall be justified ;” besides many similar passages, relative to the law and to works. Before we reply to this, it is necessary for us to state our views concerning love and the fulfilment of the law.

It is written in the Prophet Jer. 31:33 : “I will put my law in their inward parts ;” and Rom. 3:31, Paul says : “Do we then make void the law through faith ? God forbid : yea, we establish the law.” Again, Christ says, Matt. 19:17 : “If thou wilt enter into life, keep the commandments.” Paul also says to the Corinthians, 1 Cor. 13:3 : “If I have not charity, it profiteth me nothing.” These and similar passages show that we must keep the law, when we are justified by faith, and thus increase more and more in the Spirit. We are not, however speaking of the Mosaic ceremonies, but the Ten Commandments, which require us to fear and love God truly, from the bottom of our hearts. Now, since faith is accompanied by the Holy Spirit, and produces in the heart a new light and life, it is true, and necessarily follows, that faith renews and changes the heart. What kind of a renovation of the heart this is, we learn from the Prophet, when he says : “I will put my law in their inward parts.”

Accordingly, when we are born anew by faith, and know, that God will be merciful to us, and be our father and our helper, we begin to fear, love, thank, and praise him, to entreat and look to him for assistance, and to submit to his will in afflictions ; then we also being to love our neighbor. Then there is, within us a new heart, mind, and soul, through the Spirit of Christ.

(Henkel Translation, p. 180).

We have hitherto presented abundant testimony from the Fathers and the Scriptures, for the purpose of showing more clearly, that through faith alone we obtain the remission of sin for Christ’s sake and are justified ; that is, that the unrighteous are sanctified and regenerated. Pious souls may observe here, that this doctrine of faith is indispensable ; for by it alone we learn to know Christ and his benefits, and in it alone the heart and conscience find true and indubitable rest and consolation. If there is to be a Christian church, and a Christian faith, they must preach and teach a doctrine, which places the soul, not upon error or sand, but on a foundation, on which it may firmly rely and trust.

Our adversaries, therefore, are truly unfaithful bishops, preachers, and doctors ; they have hitherto given evil advice to men, and still continue to do so, by advancing doctrines, which leave them in doubt and suspense, as to the remission of their sins. For how is it possible, that those, who have not heard or do no not know this important doctrine of Christ—who yet waver, and doubt whether they have forgiveness of their sins—should sustain themselves in the peril of death, and in the last gasp and agony ? Again, , if there is to be a Christian Church, the Gospel of Christ must ever remain in it, namely, the divine promise that our sins are remitted without merit, for Christ’s sake. Those, who do not inculcate the faith of which we have been speaking, suppress this holy Gospel entirely.

Now it is shocking to hear, that the scholastics have not written a particle about faith. And these our adversaries follow, rejecting this most important doctrine of faith ; and they are so hardened and blind, as not to perceive, that they are thus trampling under foot the whole Gospel, the divine promises concerning the remission of sins, and Jesus Christ himself.

(Henkel Translation, p. 179-180).

We also say, that love must follow faith, as Paul tells us, Gal. 5:6 : “For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision ; but faith, which worketh by love.” But we must not, therefore, put our trust in love, or build upon it, as if we obtain the remission of sins and reconciliation with God on account of love or through it. Neither do we obtain forgiveness of sins for the sake of other works which follow, but through faith alone. The promises of God cannot be taken hold of by works, but by faith alone. Faith, properly speaking, or fides proprie dicta, is, when our hearts and the Holy Ghost in us, declare that the promises of God are true and certain ; this is the faith, of which the Scriptures speak. Now, before we perform or accomplish any thing, faith does nothing but receive and accept gifts ; it is therefore counted to us for righteousness, as it was to Abraham, before we love, before we keep the law, or do any work.

Nevertheless it is true, that fruits and works follow, and that faith is not a mere historical knowledge, but a new light in the heart, and an energetic operation of the Holy Spirit, by which we are regenerated, and which gives comfort and life to the affrighted conscience. Since this faith alone obtains remission of sin, and renders us acceptable in the sight of God, it is accompanied by the Holy Ghost, and it should be styled, rather than the love which follows, gratia gratum faciens ; that is, the grace which renders acceptable. (Henkel Translation, p. 178-179).

It is really strange, that our adversaries can be so blind, and overlook so many plain passages which clearly state that we are justified by faith and not by works. What can these deluded men be thinking of ? Do they suppose, that the Scriptures so often and so plainly repeat these things without design ? Do they imagine, that the word of the Holy Spirit is doubtful and inconsiderate, or that he knows not what he says ?

On this subject these ungodly men have fabricated the sophistry, that the passages of Scripture which speak of faith, must be applied to fide formata, which is to say, that faith makes no one godly or righteous, except on account of love or works. In short, according to their view, it is not faith that justifies us, but love alone ; for they say, that faith is compatible with mortal sin. What is this but overthrowing all the promises of God and the pledges of grace, and preaching works and the law ?

If faith obtains grace and the remission of sins on account of love, the forgiveness of sin must always be uncertain ; because we never love God as fervently as we ought ; nay, we cannot love God, until we are assured that our sins are remitted. Hence, when our opponents teach us to rely on such love to God as we are capable of, and upon our works, they entirely set aside the Gospel, which preaches the forgiveness of sins, while no one can really feel or understand such love to God, except he believe, that by grace he obtains remission of sins through Christ, without price. (Henkel Translation, p. 178).

In this sense Augustine also has written much, in opposition to the Pelagians, and in his work : Of the Spirit and Letter (de Spiritu et Litera) he says : “The law, with its righteousness, is set before us, in order that he, who keeps it, may live by it, and that all, when they know their infirmity, may come to God, who alone justifies, not through their own strength, nor the letter of the law, which we cannot fulfil, but through faith. No one can do a truly good work, unless he first be righteous and godly ; but righteousness is attained through faith alone.” Here he plainly says that God, who alone blesses and sanctifies us, is reconciled through faith, and that faith makes us pious and just in the sight of God.

Again, immediately afterwards : “The law works fear, but through faith we hope and trust in God. From those who fear the penalty, grace is concealed. In this fear, when a man is in anxiety, &c., through faith he must flee to the mercy of God, that He may give what he has commanded in the law, and grant his grace.” Thus he teaches, that by the law the heart is terrified, and through faith consoled again. (Henkel Translation, p. 177-178).

And in the writings of the Fathers we find many similar declarations. Thus Ambrose writes to Irenaeus : “But the whole world is therefore subject to God, subdued by the law ; for, by the commandments of the law, we are all accused ; but by the works of the law, no one is justified. Through the law sin is made known to us, but guilt is removed by faith. It appears, indeed, as if the law had done harm, by including all under sin ; but Christ the Lord has come, and remitted our sins which we could not avoid ; and has blotted out the hand-writing, by the shedding of his blood. This is what Paul says to the Romans, 5:20 : ‘The law entered, that the offence might abound ; but where sin abounded, grace did much more abound’ through Jesus. For, inasmuch as the whole world is guilty, he has taken away the sins of the whole world ; as John testifies, John 1:29 : ‘Behold the Lamb of God, which taketh away the sin of the world.’ Therefore no one should boast of his works, because no one is justified by his own deeds ; but he that is just, is made so in baptism, in Christ, since he became justified. For it is faith that releases us, through the blood of Christ, and blessed is he, whose sins are forgiven him, and to whom grace is come.”

These plain words of Ambrose evidently coincide with our doctrine. He says that works do not justify us, and that faith redeems us through the blood of Christ. All the high-titled Sententiaries, (some are styled angelici, others subtiles, others again irrefragabiles, this is, doctors who are infallible,) together with all their works, throw less light on the meaning of Paul, than this single paragraph from Ambrose. (Henkel Translation, p. 177).

Acts 4:11–12, “This is the stone which was set at naught of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” We cannot, however, believe on the name of Christ, except by hearing his merit preached, and by embracing it. By faith in the name of Christ, therefore, and not by confidence in our own works, are we saved. For the word, name, here signifies the cause through and for which salvation comes. Therefore, the praise and confession of the name of Christ, signifies trust in him, who alone is called, who is Christ, being the cause of our salvation and the treasure by which we are redeemed. Acts 15:9, “He purified their hearts by faith.” Hence the faith, spoken of by the Apostles, is not a mere historical knowledge, but a powerful and vigorous operation of the Holy Ghost, which changes the heart. Hab. 2:4, “The just shall live by his faith.” Here we are told in the first place, that the just are made just by faith, if they believe that God is merciful through Christ; and secondly, that faith produces life. Faith alone gives peace and joy to the heart and conscience, and eternal life, which begins here on earth.

Isa. 53:11, “By his knowledge shall my righteous servant justify many.” Now what is the knowledge of Christ, but a sense of his benefits and his promises, which he preached and made known to the world ? To have a knowledge of these benefits is, to believe truly in Christ, to believe that God will certainly give what he has promised through Christ. But the Scriptures abound with such declarations and testimony. They treat of both, the law of God and his promises. Now the promises speak of the forgiveness of sins and the reconciliation of God through Christ. (Henkel Translation, p. 176-177).

Again, chapter 5:1, “Therefore, being justified by faith, we have peace with God through our Lord Jesus Christ”—that is, our consciences have joy and peace before God. Rom. 10:10, “For with the heart man believeth unto righteousness.” Here he calls faith the righteousness of the heart. Gal. 2:16, “We have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law.” Eph. 2:8, “For by grace are ye saved, through faith; and that not of yourselves: it is the gift of God; not of works, lest any man should boast.” John 1:12–13, “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” John 3:14–15, “And as Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up; that whosoever believeth in him should not perish.” John 3:17, “For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned.” Acts 13:38–39, “Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: And by him, all that believe are justified from all things, from which ye could not be justified by the law of Moses.”

How could he have been more explicit in regard to the kingdom of Christ and justification? He says in plain terms, that the law can justify no man; therefore righteousness is accounted to us through Christ, if we believe that God is gracious unto us through him.  (Henkel Translation, p. 175-176).