III. Let us next attend to the language of the old orthodox Fathers.
1. Clement of Rome, in the first century, speaks as follows.
All, therefore, have been glorified and magnified, not through themselves or through their own works of righteousness which they have done, but through the will of God. Wherefore, being called through his will in Christ Jesus, we are justified, not through ourselves, or through our own wisdom or intellect or piety, or through the works which we have wrought in holiness of heart; but through faith, by which the Almighty God has justified us all from everlasting. [41d]
2. The author of the Epistle to Diognetus, in the first or second century, speaks exactly to the same purpose.
What else can cover our sins, than the righteousness of Christ? In what can we lawless and impious wretches be justified, save only in the Son of God? [41e]
3. Ambrose of Milan, in the fourth century, still holds the same language.
(1.) By what labours, by what injuries, can we lighten our sins? The sufferings of this time are, in reference to future glory, altogether unworthy. Hence, toward man, the form of celestial decrees proceeds, not according to our merits, but according to the mercy of God. [42a]
(2.) Would that the Lord would not reject, but collect, this my mere stubble in the harvest, these empty wild oats of my fructification!—It is fitting, therefore, to believe; both that penance is to be performed, and that pardon is to be granted: nevertheless, in such manner, that we should hope for pardon, as from faith, not as from debt. [42b]
4. Augustine, in the fourth and fifth centuries, exactly agrees with his predecessors.
The sins are thine: the merits are God’s. To thee punishment is due: and when the reward shall come, he will crown his own gifts, not thy merits. [42c]