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).