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).

From this it is easy to perceive the difference between faith, and the piety produced by the law. For faith is a divine worship and service, (latria,) in which we are the recipients of gifts; but the righteousness of the law is a worship which offers our works to God. Accordingly, God requires us to worship him through faith, that we may receive from him what he promises and offers. Faith, however, is not a mere historical knowledge, but a conviction which firmly cleaves to the divine promises, as Paul fully shows, when he says, Rom. 4:16: “Therefore it is of faith, that it might be by grace; to the end of the promise might be sure to all the seed.” Here Paul so connects the two, that faith, &c., must follow promises; and again, reciprocally, where promises are given, God also requires faith.

But we can show even more plainly, what justifying faith is, by referring to our own Creed and Faith; for the Symbol says: I believe in the remission of sin. Hence it is not enough for us to know or believe that Christ was born, that he suffered and rose from the dead, but we must also believe the article which sets forth the final object of all this, namely, “I believe that my sins are forgiven me.” To this article all the rest must be referred, namely, that our sins are forgiven for Christ’s sake, and not on account of our merit. For why should God give Christ for our sins, if our merit could atone for them?  (Henkel Translation, p. 166-167).

What the faith is, which justifies us before God.

Our adversaries think, that faith consists in a knowledge of, or an acquaintance with, the history of Christ; hence they teach that we can believe, even when sunk in moral sin. Accordingly they neither know nor say anything of the true Christian faith, by which, Paul invariably says, we are justified before God. For those that are just and holy in the sight of God, are surely not in mortal sin. Therefore the faith, which justifies us before God, consists not only in a knowledge of the history of Christ, his birth, sufferings, &c., (for this even the devils have,) but it is the conviction, the fixed, firm confidence of our hearts, fully trusting in the promises of God, which, without our merit, offer us the remission of sin, grace, and full salvation, through Christ the Mediator. And that no one may suppose it to be a mere historical knowledge, I add that faith is the acceptance of this treasure with our whole heart, and this is not our own act, present or gift, our own work or preparation; but the heart must be assured and fully trust, that God presents and gives to us, and not we to him; that he pours out upon us the whole treasure of grace in Christ. (Henkel Translation, p. 166).

But if we are made just before God, solely through the grace and mercy promised in Christ, it follows, that we do not become just through our works. For what necessity would there be then for the glorious, divine promises, and how could Paul so highly praise grace and exalt it?

The Gospel therefore recommends, preaches, and applauds the righteousness which proceeds from faith in Christ and is not of the law. The law does not teach it; it is far superior to the righteousness of the law. For the law requires our works, and demands that we should be upright internally, at heart, and perfectly righteous.

But the divine promises offer to us, who are overcome by sin and death, help, grace, and reconciliation for Christ’s sake, which no man can obtain through works, but alone through faith in Christ. This faith offers or presents to the Lord God no works, no merit of its own, but builds upon pure grace only, and knows of no other consolation or trust, than the mercy promised in Christ. Now this faith alone, when each one believes individually that Christ is given for him, obtains remission of sins for Christ’s sake, and justifies us in the sight of God. (Henkel Translation, p. 165).