But since justification is obtained through the free promise, it follows that we cannot justify ourselves. Otherwise, wherefore would there be need to promise? [And why should Paul so highly extol and praise grace?] For since the promise cannot be received except by faith, the Gospel, which is properly the promise of the remission of sins and of justification for Christ's sake, proclaims the righteousness of faith in Christ, which the Law does not teach. Nor is this the righteousness of the Law. For the Law requires of us our works and our perfection. But the Gospel freely offers, for Christ's sake, to us, who have been vanquished by sin and death, reconciliation, which is received, not by works, but by faith alone. This faith brings to God not confidence in one's own merits, but only confidence in the promise, or the mercy promised in Christ. This special faith, therefore, by which an individual believes that for Christ's sake his sins are remitted him, and that for Christ's sake God is reconciled and propitious, obtains remission of sins and justifies us. And because in repentance, i.e. in terrors, it comforts and encourages hearts it regenerates us, and brings the Holy Ghost that then we may be able to fulfill God's Law, namely, to love God, truly to fear God, truly to be confident that God hears prayer, and to obey God in all afflictions; it mortifies concupiscence, etc. Thus, because faith, which freely receives the remission of sins, sets Christ, the Mediator and Propitiator, against God's wrath, it does not present our merits or our love [which would be tossed aside like a little feather by a hurricane]. This faith is the true knowledge of Christ, and avails itself of the benefits of Christ, and regenerates hearts, and precedes the fulfilling of the Law. And of this faith not a syllable exists in the doctrine of our adversaries. Hence we find fault with the adversaries, equally because they teach only the righteousness of the Law and because they do not teach the righteousness of the Gospel, which proclaims the righteousness of faith in Christ.
Original sin and justification go hand in hand. This was touched upon in the last installment. How you view original sin will affect how you view justification. And how you view justification will affect doctrine throughout the church.
Melanchthon again points out the scholastics. Why he points these out is up for debate. Possibly to keep concord, Melanchthon is pointing to the perceived evil in the Church (remember, he cites Church leaders as well as Scripture for support of his position). Or the "intelligentsi" had the same level of respect in Melanchthon's day as today. It would appear that Melanchthon takes great care NOT to point fingers at the Pope or the leaders of the Church. Even Luther at this time believed that the Pope was above reproach and merely was not informed about abuses going on in the Church. It would be some years before Luther's pen would aim its ink at the institution of the papacy.
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