In the Lutheran Church there’s a Traditional phrase: If it weren’t for the second Martin, the first Martin would never have been heard. This second Martin after Luther was Martin Chemnitz, the great dogmatician. I’m working my way haphazardly through his examination of the Council of Trent, and I only have temporary access to the first volume.
What amazes me about Chemnitz is his ability to cut between very similar sounding positions and perfectly distinguish the biblical teaching. He is also an incredible controversialist because unlike so many, Chemnitz always provides a sweeping argument. He argues from the Scriptures, the Fathers, the Liturgies and Conciliar documents, even at times citing canon law to defend his points. 
On Justification – the chief article of the Christian faith for Lutherans, Chemnitz’ argument and effort is indefatigable. He goes through practically every use of the Greek, Hebrew, and Latin uses of the verb “justify” in sacred and profane literature. He shows overwhelmingly that it is a legal term and points out what McGrath would later become recognized for acknowledging, namely that the problems of justification come largely from the Latin verb “iustificare” and Augustine. While Chemnitz makes an interesting case from the fathers, his biblical argument is comprehensive. One fragment I liked quite a bit was his summary which so briefly and fittingly described the gospel:
“These testimonies [Rom. 3, 5, 8; Lk 18:13-14; Ps. 143:2; 1 Cor. 4:3-4; Acts 13:38-39] cannot be frustrated by any kind of sophistry so as to be referred to the infusion of inherent righteousness, but they clearly show that the meaning of the word “justify” in this article is judicial, namely, that the sinner, accused by the Law of God, convicted, and subjected to the sentence of eternal damnation, fleeing in faith to the throne of grace, is absolved for Christ’s sake, reckoned and declared righteous, received into grace, and accepted to eternal life.”
Not merely a polemicist, but also a man of pastoral care, Chemnitz included what I’m sure was a genuine lament for the dark days he lived in and the sad reality of ecclesiastical politics:
“O unhappy church, which is not permitted by the Council of Trent to believe, preach or teach that happiness of man which is confirmed by the testimony of Moses, David, and all the prophets, to whom God imputes righteousness without works”
It’s an unhappiness I see in the eyes of my Roman Catholic friends who cannot receive the Eucharist despite having true faith and trust in Christ because of their erroneous soteriology. God reform the church!
Love this bro!