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).

Acts 4:11–12, “This is the stone which was set at naught of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.” We cannot, however, believe on the name of Christ, except by hearing his merit preached, and by embracing it. By faith in the name of Christ, therefore, and not by confidence in our own works, are we saved. For the word, name, here signifies the cause through and for which salvation comes. Therefore, the praise and confession of the name of Christ, signifies trust in him, who alone is called, who is Christ, being the cause of our salvation and the treasure by which we are redeemed. Acts 15:9, “He purified their hearts by faith.” Hence the faith, spoken of by the Apostles, is not a mere historical knowledge, but a powerful and vigorous operation of the Holy Ghost, which changes the heart. Hab. 2:4, “The just shall live by his faith.” Here we are told in the first place, that the just are made just by faith, if they believe that God is merciful through Christ; and secondly, that faith produces life. Faith alone gives peace and joy to the heart and conscience, and eternal life, which begins here on earth.

Isa. 53:11, “By his knowledge shall my righteous servant justify many.” Now what is the knowledge of Christ, but a sense of his benefits and his promises, which he preached and made known to the world ? To have a knowledge of these benefits is, to believe truly in Christ, to believe that God will certainly give what he has promised through Christ. But the Scriptures abound with such declarations and testimony. They treat of both, the law of God and his promises. Now the promises speak of the forgiveness of sins and the reconciliation of God through Christ. (Henkel Translation, p. 176-177).