ARTICLE XX.

Of Good Works.

Our (writers) are falsely accused of prohibiting good works. Their publications on the ten commandments and other similar subjects, show, that they gave good instructions concerning all the different stations and duties of life, and explained what course of conduct in any particular calling, is pleasing to God. Concerning these things preachers formerly said very little, but urged the necessity of puerile and useless works, such as certain holydays, fasts, brotherhoods, pilgrimages, worship of saints, rosaries, monastic vows, &c. These useless things, our adversaries, having been admonished, no longer teach as formerly. Moreover they now begin to make mention of faith, about which they formerly observed a marvellous silence. They now teach that we are not justified by works alone, but join faith to works, and maintain that we are justified by faith and works. This doctrine is more tolerable than their former belief, and is calculated to impart more consolation to the mind.

Inasmuch, then, as the doctrine concerning faith, which should be regarded as a principal one by the church, had so long been unknown; for all

must confess, that concerning the righteousness of faith, the most profound silence reigned in their sermons, and the doctrine concerning works alone was discussed in the churches; our divines have admonished the churches as follows:

First, that our works cannot reconcile us to God, or merit the remission of sins, or grace, or justification: but this we can attain only by faith, when we believe that we are accepted by grace, for Christ's sake, who alone is appointed our mediator and propitiatory sacrifice, by which the Father is reconciled. He, therefore, who expects to merit grace by his works, casts contempt on the merits of Christ, and is seeking the way to God, in his own strength, without the Saviour; who nevertheless has told us, I am the way, the truth and the life.

This doctrine concerning faith, is incessantly inculcated by the Apostle Paul. Ephes. 2. Ye are saved by grace, through faith, and that not of yourselves, it is the gift of God, &c.

And lest any one should cavil at our interpretation and charge it with novelty, we state that this whole matter is supported by the testimony of the Fathers. For Augustine devotes several volumes to the defence of grace, and the righteousness of faith, in opposition to the merit of good works. And Ambrosius, on the calling of the Gentiles, &c. inculcates the same doctrine.

But although this doctrine is despised by the ignorant; the consciences of the pious and timid find it a source of much consolation, for they cannot attain tranquillity in any works, but in faith alone, when they entertain the confident belief that, for Christ's sake, God is reconciled to them. Thus Paul teaches us Rom. 5. Being justified by faith, we have peace with God. This whole doctrine must be referred to the conflict in the conscience of the alarmed sinner, nor can it be otherwise understood. Hence the ignorant and worldly minded are much mistaken, who vainly imagine that the righteousness of the Christian is nothing else than what in common life and in the language of philosophy is termed morality.

Formerly the consciences of men were harassed by the doctrine of works, nor did they receive any consolation from the gospel. Some followed the dictates of conscience into deserts, and into monasteries; hoping there to merit the divine favour by a monastic life. Others invented different kinds of works, to merit grace, and make satisfaction for their sins. There was therefore the utmost necessity, that this doctrine concerning faith in Christ, should be inculcated anew; in order that timid minds might find consolation, and know, that justification and the remission of sins, are obtained by faith in the Saviour.

The people are also now instructed, that faith

does not signify a mere historical belief, such as wicked men and devils have; but that in addition to a historical belief, it includes an acquaintance with the consequences of the history, such as remission of sins, by grace through Christ, righteousness, &c. &c.

Now he who knows that the Father is reconciled to him through the Son, possesses a true acquaintance with God, confides in his providence and calls upon his name: and is therefore not without God, as are the Gentiles. For the devil and wicked men cannot believe the article concerning the remission of sins. But they hate God as an enemy, do not call upon his name, nor expect any thing good at his hands. Augustine, in speaking of the word faith, admonishes the reader that in scripture this word does not signify mere knowledge, such as wicked men possess, but that confidence or trust by which alarmed sinners are comforted and lifted up.

We moreover teach that the performance of good works is necessary, because it is commanded of God, and not because we expect to merit grace by them. Pardon of sins and grace are obtained only by faith. And because the Holy Spirit is received by faith; the heart of man is renovated and new affections produced, that he may be able to perform good works. Accordingly Ambrosius states, faith is the source of holy volitions and

an upright life. For the faculties of man, unaided by the Holy Spirit, are replete with sinful propensities, and too feeble to perform works that are good in the sight of God. They are moreover under the influence of Satan, who urges men to various crimes, and impious opinions and manifest of fences; as may be seen in the examples of the philosophers who though they endeavoured to lead perfectly moral lives, failed to accomplish their design, and were guilty of many notorious crimes. Such is the imbecility of man, when he undertakes to govern himself by his own strength, without faith and the Holy Spirit.

From all this it is manifest, that our doctrine, instead of deserving censure for the prohibition of good works, ought much rather to be applauded, for teaching the manner in which truly good works can be performed. For without faith, human nature is incapable of performing the duties either of the first or second table. Without it, man does not call upon God, nor expect any thing from him, but seeks refuge amongst men and reposes on human aid. Hence, when faith and confidence in God are wanting, all evil desires and human schemes reign in the heart; as Christ says, Without me ye can do nothing, John 15., and the church responds, Without thy favour, there is nothing good in man.