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).

We shall now show, that this faith, and nothing else, justifies us before God. First I would remind the reader, that as the truth, that Christ is our only Mediator, must and shall always stand, irrefutably, so also no one can deny, that through faith we are justified without works. For how can Christ be and remain the Mediator, unless, through faith, we hold to him as the Mediator, and thus become reconciled to God; unless we firmly believe, that for his sake we are just before God? Now this is faith, to confide in and rely on the merits of Christ, that for his sake God will assuredly be merciful to us.

As clearly as the Scriptures say, that besides the law the promises of Christ are necessary for salvation, they also teach that faith justifies. The law does not preach remission of sins through grace. Again, we cannot fulfill or keep the law, till we receive the Holy Ghost. Accordingly we must insist, that the promises of Christ are necessary to salvation, and no one can comprehend or receive them except through faith alone. Those therefore, who teach we are not justified before God through faith, suppress Christ and the Gospel, and teach the law. (Henkel Translation, p. 170).

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).

Thus the holy Patriarchs were justified in the sight of God, not by the law, but by the promises of God and by faith. It must indeed be surprising to everyone, that our opponents teach so little (or nothing at all) of faith when they see in almost every syllable of the Bible, that faith is praised and extolled as the most noble, holy, and acceptable, the greatest and best service of God. Thus in Psalm 50:15, he says:“Call upon me in the day of trouble; and I will deliver thee.” In this way, then, would God be known to us; thus he would be honored, that we may receive and accept from him grace, salvation, and every blessing, as gifts of grace, and not as a reward for our merit. This is a most precious knowledge, a powerful consolation in every affliction, bodily and spiritual, in life or in death, as the pious well know.

But our opponents deprive the poor conscience of this noble, precious, and sweet consolation, when they treat faith so coldly and contemptuously, and instead of it plead their own miserable beggarly works and merits before the supreme God. (Henkel Translation, p. 168).

Such faith and trust in the mercy of God are extolled, particularly in the Prophets and Psalms, as the highest and the most holy worship of God. For although the law does not, like the Gospel, chiefly preach grace and the remission of sin, yet the promises respecting the coming Christ were handed down from one Patriarch to the other, and they knew and believed, that God would give blessings, grace, comfort, and salvation, through Christ, the blessed seed. Hence, if they understood that Christ was to be the treasure, paying for our sins, they knew that our works could never pay off so great a debt. They therefore received grace, salvation, and remission of sin, without any merit, and were saved through faith in the divine promises and the Gospel of Christ, as well as we, or the saints in the New Testament.

Hence the frequent repetition of the words mercy, goodness, faith, in the Psalms and Prophets; as, in Psalms 130:3–6; “If thou, LORD, shouldst mark iniquities, O LORD, who shall stand?” Here David confesses his sins, and boasts of no merit; but continues:“But there is forgiveness with thee, that thou mayest be feared.” Now he is comforted again, relies on grace and mercy, trusts in the divine promises, and says: “My soul waiteth for the Lord, and in his word do I hope.” And again:“My soul waiteth on the Lord;” that is, as thou hast promised forgiveness of sin, I will hold to thy word; I will trust and rely upon thy gracious promises.   (Henkel Translation, p. 167-168).

Therefore, when we speak of justifying faith, (fide justificante,) it includes first, the divine promises; secondly, that they offer grace freely and without our merit; thirdly, that the blood of Christ and his merits are the treasure which atones for our sins. The promises are received through faith; but as they offer grace without merit, all our worthiness and merit fall to the ground, and grace and boundless mercy alone are praised. The merit of Christ is the treasure; for that must indeed be a treasure and a noble pledge, which pays for the sins of the whole world. All the Scriptures, of the Old and New Testaments, when speaking of God and faith, often use the expressions—goodness, mercy; and in all their writings the holy Fathers teach, that we are saved by grace, goodness, and forgiveness.

Now whenever we find the word mercy in the Scriptures, or in the writings of the Fathers, we must remember, that it refers to faith, which embraces the promise of such mercy.

Again, whenever the Scriptures speak of faith, they mean the faith which is based upon grace alone. For faith does not justify us before God, as though it were in itself our work, and our own, but solely because it receives the grace; promised and offered without merit and presented out of the rich treasures of mercy. (Henkel Translation, p. 167).